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THE TREATISE ON THE
ELUCIDATION OF THE KNOWABLE
THE CYCLE OF THE FORMATION
OF THE SCHISMATIC DOCTRINES
BDK English Tripi†aka 61-VI, 76-I
THE TREATISE ON THE
ELUCIDATION OF THE KNOWABLE
Translated from the Chinese
(Taishø Volume 32, Number 1645)
by
Charles Willemen
THE CYCLE OF THE FORMATION
OF THE SCHISMATIC DOCTRINES
Translated from the Chinese
(Taishø Volume 49, Number 2031)
by
TSUKAMOTO Keishø
Numata Center
for Buddhist Translation and Research
2004
THE TREATISE ON THE
ELUCIDATION OF THE KNOWABLE
THE CYCLE OF THE FORMATION
OF THE SCHISMATIC DOCTRINES
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A Message on the Publication of the
English Tripi†aka
The Buddhist canon is said to contain eighty-four thousand di›erent
teachings. I believe that this is because the Buddha’s basic approach
was to prescribe a di›erent treatment for every spiritual ailment,
much as a doctor prescribes a di›erent medicine for every medical
ailment. Thus his teachings were always appropriate for the particular su›ering individual and for the time at which the teaching was
given, and over the ages not one of his prescriptions has failed to
relieve the su›ering to which it was addressed.
Ever since the Buddha’s Great Demise over twenty-five hundred
years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire
Buddhist canon into English throughout the history of Japan. It is
my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the
opportunity to learn about the Buddha’s teachings.
Of course, it would be impossible to translate all of the Buddha’s
eighty-four thousand teachings in a few years. I have, therefore, had
one hundred thirty-nine of the scriptural texts in the prodigious
Taishø edition of the Chinese Buddhist canon selected for inclusion
in the First Series of this translation project.
It is in the nature of this undertaking that the results are bound
to be criticized. Nonetheless, I am convinced that unless someone
takes it upon himself or herself to initiate this project, it will never
be done. At the same time, I hope that an improved, revised edition
will appear in the future.
It is most gratifying that, thanks to the e›orts of more than a
hundred Buddhist scholars from the East and the West, this monumental project has finally gotten o› the ground. May the rays of the
Wisdom of the Compassionate One reach each and every person in
the world.
NUMATA Yehan
Founder of the English
August 7, 1991
Tripi†aka Project
v
Editorial Foreword
In January 1982, Dr. NUMATA Yehan, the founder of the Bukkyø
Dendø Kyøkai (Society for the Promotion of Buddhism), decided to
begin the monumental task of translating the complete Taishø edition of the Chinese Tripi†aka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was
organized in April 1982. By July of the same year, the Translation
Committee of the English Tripi†aka was o‡cially convened.
The initial Committee consisted of the following members: (late)
HANAYAMA Shøy¥ (Chairperson), BANDØ Shøjun, ISHIGAMI Zennø, (late)
KAMATA Shigeo, KANAOKA Sh¥y¥, MAYEDA Sengaku, NARA Yasuaki,
(late) SAYEKI Shinkø, (late) SHIOIRI Ryøtatsu, TAMARU Noriyoshi, (late)
TAMURA Kwansei, URYÁZU Ry¥shin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE
Shøgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.
After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of
translations, an estimated one hundred printed volumes in all. The
texts selected are not necessarily limited to those originally written
in India but also include works written or composed in China and
Japan. While the publication of the First Series proceeds, the texts
for the Second Series will be selected from among the remaining
works; this process will continue until all the texts, in Japanese as
well as in Chinese, have been published.
Frankly speaking, it will take perhaps one hundred years or more
to accomplish the English translation of the complete Chinese and
Japanese texts, for they consist of thousands of works. Nevertheless,
as Dr. NUMATA wished, it is the sincere hope of the Committee that
this project will continue unto completion, even after all its present
members have passed away.
It must be mentioned here that the final object of this project is
not academic fulfillment but the transmission of the teaching of the
vii
Editorial Foreword
Buddha to the whole world in order to create harmony and peace
among humankind. To that end, the translators have been asked to
minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will
not be unduly distracted from the primary text. Also, a glossary of
selected terms is appended to aid in understanding the text.
To my great regret, however, Dr. NUMATA passed away on May 5,
1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project.
The Committee also lost its able and devoted Chairperson, Professor
HANAYAMA Shøy¥, on June 16, 1995, at the age of sixty-three. After
these severe blows, the Committee elected me, then Vice President of
Musashino Women’s College, to be the Chair in October 1995. The
Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide.
The present members of the Committee are MAYEDA Sengaku
(Chairperson), ISHIGAMI Zennø, ICHISHIMA Shøshin, KANAOKA Sh¥y¥,
NARA Yasuaki, TAMARU Noriyoshi, URYÁZU Ry¥shin, YUYAMA Akira,
Kenneth K. Tanaka, WATANABE Shøgo, and assistant member
YONEZAWA Yoshiyasu.
The Numata Center for Buddhist Translation and Research was
established in November 1984, in Berkeley, California, U.S.A., to
assist in the publication of the BDK English Tripi†aka First Series.
In December 1991, the Publication Committee was organized at the
Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996.
In February 1997, Dr. Kenneth K. Inada became Chair and served
in that capacity until August 1999. The current Chair, Dr. Francis
H. Cook, has been continuing the work since October 1999. All of the
remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo.
MAYEDA Sengaku
Chairperson
Editorial Committee of
the BDK English Tripi†aka
viii
Publisher’s Foreword
The Publication Committee shares with the Editorial Committee the
responsibility of realizing the vision of Dr. Yehan Numata, founder
of Bukkyø Dendø Kyøkai, the Society for the Promotion of Buddhism.
This vision is no less than to make the Buddha’s teaching better
known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in
the Taishø Shinsh¥ Daizøkyø, published in Tokyo in the early part
of the twentieth century. This huge task is expected to be carried out
by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more
about the teaching of the Buddha.
The present generation of sta› members of the Publication Committee includes Marianne Dresser; Brian Nagata, president of the
Numata Center for Buddhist Translation and Research, Berkeley,
California; Eisho Nasu; and Reverend Kiyoshi Yamashita. The Publication Committee is headquartered at the Numata Center and,
working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for
publication.
In October 1999, I became the third chairperson of the Publication Committee, on the retirement of its very capable former chair,
Dr. Kenneth K. Inada. The Committee is devoted to the advancement
of the Buddha’s teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon.
Francis H. Cook
Chairperson
Publication Committee
ix
Contents
A Message on the Publication of the English Tripi†aka
NUMATA Yehan
v
Editorial Foreword
MAYEDA Sengaku
vii
Publisher’s Foreword
Francis H. Cook
ix
The Treatise on the Elucidation of the Knowable
Contents
Translator’s Introduction
Charles Willemen
Text of the Treatise on the Elucidation of the Knowable
Notes
Bibliography
3
5
9
67
77
The Cycle of the Formation of the Schismatic Doctrines
Contents
Translator’s Introduction
TSUKAMOTO Keishø
Text of the Cycle of the Formation
of the Schismatic Doctrines
Bibliography
89
137
Glossary
139
Index
147
81
83
A List of the Volumes of the BDK English Tripi†aka (First Series)
xi
THE TREATISE ON THE
ELUCIDATION OF THE KNOWABLE
Contents
The Treatise on the Elucidation of the Knowable
Translator’s Introduction
Charles Willemen
5
Fascicle One
I. The Inanimate World
II. The Animate World
Fascicle Two
III. The Factors of the Path
IV. The Factors of Fruition
V. The Unconditioned Factors
Afterword
11
11
20
39
51
54
64
66
Notes
67
Bibliography
77
3
Translator’s Introduction
This text, the Treatise on the Elucidation of the Knowable (Zhangsuozhilun, Taishø Vol. 32, No. 1645, pp. 226–36), is a Chinese translation
from the Tibetan. The Annals of Buddha and the Patriarchs through
the Successive Dynasties (Fozulidaitongzai, Taishø Vol. 49, No. 2036,
pp. 484a–490a), a history of Buddhism in China up to 1333 by Nianchang (1282–1341), also gives a portion of the text, i.e., part I and most
of part II, the description of the inanimate and animate worlds. The
original Tibetan version was translated into English by Constance
Hoog, Prince Jiç-gim’s Textbook of Tibetan Buddhism (Leiden, The
Netherlands: E. J. Brill, 1983). A tentative Sanskritization of the title
would be JñeyaprakåΩa-Ωåstra. The second and largest of the three
parts of the Čiqula kereglegči, a Mongolian treatise on Buddhism by
Širegetü güüsi čorǰi, written between 1578 and 1607, is based on the
Tibetan text and has been studied by Agata Bareja-Starzynska.
’Phags-pa
The author of this text, the Tibetan ’Phags-pa (1235–1280), whose
religious name was Matidhvaja ¸r∆bhadra, was born into a family of
abbots and rulers of the Sa-skya Monastery in Tibet, southeast of
Lhasa. The ruler of Sa-skya, called Sa-skya Pa√∂ita (1182–1251), and
his two young nephews, ’Phags-pa and Phyag-na (1239–1267), went
to the court of the Mongol ruler in 1247, whose spiritual preceptor Saskya became. In 1253 ’Phags-pa met the future emperor Qubilai
(1215–1294), then still called Sečen, the son of Tolui and grandson of
Činggis (ca. 1162–1227). Qubilai ruled from 1260 until his death in
1294. ’Phags-pa became the ruler of Tibet for the Mongols. In 1260 he
presided over the enthronement of Qubilai in Qanbalig (Beijing) and
received the title Guoshi (“National Preceptor”). In 1265 he returned
5
Treatise on the Elucidation of the Knowable
to Sa-skya and remained there until 1268. He then went back to the
capital and there devised the quadratic alphabet for Mongolian in
1269. In 1270 he was appointed Dishi (“Imperial Preceptor”), the
head of the Buddhist church. In 1275 he again returned to Tibet,
accompanied partway by Zhenjin (1243–1285) (Tibetan: Jiç-gim;
Mongolian: Činggim), the crown prince and Qubilai’s second son.
’Phags-pa composed for Zhenjin the ¸es-bya rab-gsal (JñeyaprakåΩa),
the Elucidation of the Knowable. It was finished in Tibet in 1278,
delayed by the organization of the religious council in Chu-mig in
1277. Zhenjin’s son became Qubilai’s successor, Chengzong (r.
1294–1307). ’Phags-pa died in 1280, possibly from poison administered by an attendant.
¸es-rab dpal
¸es-rab dpal (1259–1314), or Shaluoba as he is known in Chinese (religious name PrajñåΩr∆), was a Xixia, a Tangut monk who was in ’Phagspa’s entourage. He may have known the master ’Phags-pa at the time
he was composing this text, a manual for the crown prince Zhenjin, in
Tibet. Shaluoba’s knowledge of languages served him well as an interpreter for Qubilai. In 1295 he became Inspector General or Overseer of
the Buddhist Teaching in all of Jianzhe, and in Fujian in 1298. In 1301
he returned to his native Hexi but went back to the capital in 1308, during the reign of the new emperor Wuzong (r. 1308–1312). During
Wuzong’s reign Shaluoba received the honorary titles Guanglu Dafu
(“Imperial Household Grandee”) and Situ (“Grand Instructor”).
His successor in the south was another Tangut, dKon-mchog dpal
(RatnaΩr∆), Guanzhuba in Chinese. From 1302 to 1306 Guanzhuba
had the Xixia Tripi†aka printed in Hangzhou and then distributed
in Ningxia and Gansu. He also reinstated the printing of the Jisha
edition of the Chinese Tripi†aka, which had begun during the Song
dynasty but was interrupted for a long time.
Shaluoba must have completed the translation of the text before
1306, because it has a postscript by Keji dated November 22, 1306.
The colophon does not mention the honorary titles bestowed upon
him after his return to Beijing in 1308.
6
Translator’s Introduction
It seems that Shaluoba did the translation work while he was in
his native Hexi, probably in 1302. By the way, this is the “mistaken”
date given at the end of this text (see note 83). Just as ’Phags-pa had
written the text for Zhenjin while in Tibet, having received his knowledge from Sa-skya Paöita, so the Tangut Shaluoba seems to have
written his text in Hexi, having received his knowledge from ’Phagspa. Shaluoba triumphantly returned to Beijing when the new emperor
Wuzong began his reign.
Would it be unreasonable to presume that Shaluoba wrote his
text with the crown prince in mind during the time of Chengzong?
Also, during the reign of Renzong (r. 1312–1320), Shaluoba stayed
in the capital, in the Qingshou Monastery, where he died on November 12, 1314. Besides translating this text, Shaluoba is the author of
a number of esoteric texts, including the Yaoshiliuliguangwangqifobenyuangongdejing, Taishø Nos. 925 and 926; the Sitåtapatra[mahåpratyaçgirå]dhåra√∆ (Fodingdabaisangaituoluonijing), Taishø No.
976, the MañjuΩr∆nåmasaµg∆ti (Wenshupusazuishengzhenshimingyijing), Taishø No. 1189; and the Vajravidåra√ådhåra√∆ (Huaixiangjingangtuoluonijing), Taishø No. 1417.
Sources
The second stanza at the end clearly mentions Vasubandhu’s KoΩa
(short for AbhidharmakoΩa) as the main source. This is evident
throughout the whole work. The KoΩa was the main doctrinal treatise in Tibet. It is known that there are two Sarvåstivåda scholastic
traditions: 1) the Vaibhå≈ika “orthodoxy” in KaΩm∆ra, dominant from
the second to seventh centuries, and 2) the Sautråntikas to the west
of KaΩm∆ra. This was a heterogeneous group of older Sarvåstivådins,
called Sautråntikas since the second century. From the end of the
seventh century at least a considerable part of the Sautråntikas were
called M¥lasarvåstivådins. The Abhidharma in China and Japan is
Sautråntika. In Tibet the Abhidharma belongs to the same school of
thought (Sautråntika, M¥lasarvåstivåda).
The central text is Vasubandhu’s AbhidharmakoΩa (fifth century). So it is only normal that ’Phags-pa used the KoΩa to compose
7
Treatise on the Elucidation of the Knowable
his manual. This text does not use the terms M¥lasarvåstivåda or
Dår≈†åntika. It seems these terms had a Vinaya connotation. There
hardly are any explicit references to the Vinaya. Sectarian discussions are avoided.
All sources for the text certainly existed in Tibetan versions, a
necessity for ’Phags-pa. Texts written by Vasubandhu (ca. 400–480?),
the Sautråntika who became a prominent figure with the Yogåcåra
school, and by his older brother Asaçga (born in Gandhåra, ca.
390–470?) certainly were an inspiration to ’Phags-pa. Both brothers
are of crucial importance for the study of the Sarvåstivåda (Sautråntika) school and of Mahayana scholasticism. Very few texts are mentioned by name. The Abhidharmasamuccaya (Dashengepidamojilun),
Taishø Vol. 31, No. 1605, is mentioned. The Pañcaskandhaka, on
which Vasubandhu wrote a prakara√a, an explanatory text, is mentioned (see Taishø Vol. 31, No. 1612). This text also quotes from the
Mahåyånas¥trålaµkåra (see note 20). Maitreyanåtha (ca. 350–430?)
may have composed the kårikås (stanzas), and Asaçga may have
written a commentary (bhå≈ya). Vasubandhu’s commentaries on the
DaΩabh¥mika-s¥tra and the Prat∆tyasamutpåda-s¥tra also were a
source of inspiration. Another text that was very influential in Tibet
was the Prajñapti-Ωåstra (Lokaprajñapti). This text seems to have
been a source for parts I and II, on the inanimate and animate worlds.
Prajñåpåramitå (Perfection of Wisdom) literature also seems to have
been a source of inspiration. Definite Mahayana ideas appear at the
end of the fourth chapter but no text title is mentioned. Another
source seems to have been the PañcaviµΩatisåhasrikå[prajñåpåramitå-s¥tra] (Moheboreboluomijing), Taishø Vol. 8, No. 223. Esoteric
terms or ideas do not occur, except perhaps the four wisdoms (see
note 66). This is noteworthy in a time when the Tibetan Sa-skya
school was so influential. Chan philosophy was still influential in
China, but this school was not very important for ’Phags-pa.
This text clearly is acceptable to all Buddhists. At times the explanation is detailed but at other times the text needs a great deal of
further explanation—for example, part III, “The Factors of the Path,”
needs further clarification.
8
THE TREATISE ON THE
ELUCIDATION OF THE KNOWABLE
Composed by
’Phags-pa, Imperial Preceptor of the Yuan
Translated by ¸es-rab dpal,
Great Teacher and Propagator of the Buddha’s Knowledge,
Tripi†aka with the Dharma-nature, Overseer of the
Buddhist Teaching, preaching in the regions of the
Yangtze and Huai Rivers and in Fujian
Fascicle One
Homage to my adamantine teacher, and homage to all Buddhas
and bodhisattvas.
1. In his compassion he has revealed to the beings the
contents of his universal knowledge. Homage to his
supreme knowledge! I shall elucidate the knowable!
2. The inanimate and the animate worlds, the factors of
the path and the factors of fruition, and also the
unconditioned factors—these are the five topics outlined.
I. The Inanimate World
The substance of the inanimate world consists of the four great
elements, because these elements arise simultaneously. Earth is
hard. Water is moist. Fire is warm and wind moves. These are the
great elements. The smallest parts of these elements are the particles. One might say that they are near-emptinesses, which cannot be fully explained.1
Seven of those near-emptinesses are one particle. Seven of
those particles are an atom. Seven of those atoms are a gold atom.
Seven of those gold atoms are a water atom. Seven of those water
atoms are [the width of the tip of ] a hare’s hair. Seven of those
hare’s hairs are a sheep’s hair. Seven of those sheep’s hairs are a
bullock’s hair. Seven of those bullock’s hairs are [a dust mote seen
in] a fissure. Seven of those fissures are the size of a nit. Seven of
those nit-sizes are the size of a louse. Seven of those louses are the
size of a barleycorn. Seven of those barleycorn-sizes are a fingerjoint. Three joints are one inch. A spread of twenty-four inches is
one cubit. Four cubits are one arc. Five hundred arcs make one
kroΩa. Eight kroΩas make one yojana. These are the measurements
for the shapes in the world.
11
226b
Treatise on the Elucidation of the Knowable
226c
As for the cause that establishes the world, it comes from the
influence of the common deeds of all sentient beings. How is it
established? From the sphere of empty space arise winds from the
ten directions. Rushing at each other, they become firm and motionless, forming the circle of subtle wind.2 Its color is light blue and
it is extremely solid. It is sixteen lak≈as3 of yojanas deep and its
extent is immeasurable. From its heat comes a cloud, called
Suvar√agarbha (“Golden Repository”). It brings a heavy downpour of rain and it is supported by the wind. This is namely the
ocean below, which is eleven lak≈as and twenty thousand yojanas
deep and twelve lak≈as and three thousand four hundred and fifty
yojanas wide. As that water is stirred [by the wind] it curdles on
top and becomes gold, just as when one cooks milk it coagulates
on top and forms a skin. Because of the circle of the golden earth,
the circle of water decreases to just eight lak≈as ( yojanas) thick.
The remainder is formed little by little and the gold becomes three
lak≈as and twenty thousand yojanas thick. The circle of gold and
the circle of water are equally wide. Their circumference is three
times as big, thirty-six lak≈as and ten thousand three hundred
and fifty yojanas on the whole.
The previous circle of wind is the ground for the Sahå world.
The two circles of earth and water are the ground of the world of
the four [great] continents. On top of the circle of earth further
heavy rains fall. They form the great ocean, stirred by the wind.
A mass of the finest quality forms Mount Sumeru. A mass of intermediate quality forms the Seven Golden Mountains. A mass of the
lowest quality forms Mount Cakravå∂a. A mass of mixed quality
forms the four continents. As for the substances of [Mount] Sumeru,
in the east it is made of silver (r¥pya), in the south of beryl
(vai∂¥rya), in the west of crystal (spha†ika), and in the north of
gold (suvar√a). The other seven are gold only. The four continents
are made of a mixture of elements, [such as] earth and so on. Mount
Cakravå∂a is made only of iron.
As to its size, Mount Sumeru is submerged eighty thousand yojanas in the water. Being higher and finer than all other
12
Fascicle One
mountains, it is called Sumeru. Then successively [there are] the
Seven Golden Mountains: 1) Mount Yugaµdhara, which is forty
thousand yojanas high; 2) Mount ÔΩådhara, which is twenty thousand yojanas high; 3) Mount Khadiraka, which is ten thousand
yojanas high; 4) Mount SudarΩana, which is five thousand yojanas
high; 5) Mount AΩvakar√a, which is two thousand five hundred
yojanas high; 6) Mount Vinataka, which is one thousand two hundred and fifty yojanas high; 7) Mount Nimiµdhara, which is six
hundred and twenty-five yojanas high. (The commentary of the
Tibetan treatise has: 1] Mount Yoke Holder, 2] Mount Ploughbeam Holder, 3] Mount Acacia, 4] Mount Good-looking, 5] Mount
Horse’s Ear, 6] Mount Elephant’s Tusk, 7] Mount Fish Mouth.)
Beyond the four great continents is Mount Cakravå∂a, which is
three hundred and twelve and a half yojanas high. Their width
for each of those is equal to their height above the water. Between
the Seven Golden Mountains is the place where the dragon (någa)
kings amuse themselves, called Lalitasågara.
Between the eight mountains there are seven oceans. The one
nearest to Mount Sumeru is 1) the Yugaµdhara Ocean, eighty
thousand yojanas wide. Then there is 2) the ÔΩådhara Ocean, forty
thousand yojanas wide; 3) the Khadiraka Ocean, twenty thousand
yojanas wide; 4) the SudarΩana Ocean, ten thousand yojanas wide;
5) the AΩvakar√a Ocean, five thousand yojanas wide; 6) the
Vinataka Ocean, two thousand five hundred yojanas wide; and 7)
the Nimiµdhara Ocean, one thousand two hundred fifty yojanas
wide. They are full of water possessing the eight qualities.4
The appearance of the eight mountains and the seven oceans
is that all lie in a square. The outer ocean tastes salty. The distance between the two mountains Nimiµdhara and Cakravå∂a is
three lak≈as and twenty-two thousand yojanas.
Although there are no divisions in the waters of the outer
ocean, because of the color of [Mount] Sumeru the color of the ocean
in the east is white. The color of the ocean in the south is bluish
green. The color of the ocean in the west is red. The color of the
ocean in the north is yellow. As they manifest these colors they
13
Treatise on the Elucidation of the Knowable
227a
are called the four seas. Its perimeter is thirty-six lak≈as and seven
hundred and fifty yojanas. The circumference of the outer Mount
Cakravå∂a is thirty-six lak≈as and two thousand six hundred and
twenty-five yojanas.
In the south of the outer ocean is the continent Jambu[dv∆pa].
Its shape is like a chariot. It is narrow toward [Mount] Cakravå∂a,
three and a half yojanas. The remaining three sides are each two
thousand yojanas. Its circumference is six thousand three and a half
yojanas. It has two intermediate continents: in the east Cåmara
(“Yak”) and in the west Aparacåmara (“Superior Yak”). The center
of Jambu[dv∆pa] is the land of Magadha, the place where the
Buddhas of the three periods come into existence. Then, to the north,
beyond nine black mountains, is the great snowy mountain [Himavat], said to possess auspiciousness (¸r∆mat). North of that mountain there is Mount Gandhamådana.5 Between these two mountains
there is a great dragon king, called Anavatapta. The lake in which
he dwells is called Anavatapta (“Without Heat”).6 Its shape is square,
each side fifty yojanas. Its circumference is two hundred yojanas.
The lake is filled with water possessing the eight qualities.
From this lake come the four great rivers. In the east the
Ganges River. It flows forth with silver sand from [a rock like] an
elephant’s mouth. Together with five hundred rivers it flows to
the Eastern Ocean. In the south the Indus River. It flows forth
with beryl sand from [a rock like] a bull’s mouth. Together with
five hundred rivers it flows to the Southern Ocean. In the west the
Oxus (Vak≈u) River. It flows forth with crystal sand from [a rock
like] a horse’s mouth. Together with five hundred rivers it flows
to the Western Ocean. In the north the ¸∆tå River.7 It flows forth
with gold sand from [a rock like] a lion’s mouth. Together with
five hundred rivers it flows to the Northern Ocean. These four
rivers go around Lake Anavatapta seven times, keeping it to the
right, and then flow in their own direction.
Twenty yojanas to the north beyond Mount Gandhamådana
there is a cli› called the Golden Prågbhåra Cli›.8 Each side being
fifty yojanas, the circumference is two hundred yojanas. It is three
14
Fascicle One
and a half yojanas high. There are eight thousand more smaller
cli›s.
Twenty yojanas to the north beyond the cli› is the king of the
Ωåla trees, called Suprati≈†hita. Its roots go down forty arcs into the
ground and it is eighty arcs high. Seven rows of trees surround it.
Twenty yojanas to the east beyond it, there is Lake Mandåkin∆. Its
shape is round, fifty yojanas wide, and it has a circumference of a
hundred and fifty yojanas. It further has eighty thousand smaller
lakes, and is filled with water possessing the eight qualities. In it
there are lotus flowers, of which the leaves are like ox-hide. Their
stalks are like axle trees and their flowers are like wagon wheels.
Their flavor is fine, just like honey. In that place (Golden Cli›),
together with eight thousand elephants, there [is] the elephant king
Suprati≈†hita, who is ridden by Lord ¸akra when he goes into battle. He spends the four winter months on the Golden Cli›. He spends
the four months of the hot season near the SupratiŠhita [tree]. He
spends the four rainy months near Lake Mandåkin∆.
On the shore of Lake Anavatapta there is a jambu tree. Its
fruits taste fine and have the measurements of a jar. When they
are ripe they fall into the water and make the sound jambu. The
dragons (någas) change into fishes and swallow this fruit. [The
fruits that are] left over are taken by the current and form jambu
gold. Because of the name of this tree, (this continent) is called
Jambu[dv∆pa].
To the west of this continent is the great Adamantine Palace
of the land of O∂∂iyåna,9 where those of noble lineage dwell. The
law of the Adamantine Vehicle (Vajrayana) is transmitted from
there. A mountain in the Southern Ocean is called Potalaka. The
bodhisattva AvalokiteΩvara dwells on its top, and the noble mother
Tårå dwells at its foot. In the east there are the Five Peaks (Wutaishan). The bodhisattva MañjuΩr∆ dwells at the top. There are sixteen great countries and one thousand or so smaller countries.
There further are three hundred and sixty di›erent peoples and
seven hundred and twenty di›erent languages.
The continent to the east of the outer ocean is called Videha,
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which is shaped like a half-moon. The side opposite Mount Sumeru
is three hundred and fifty yojanas. The other side is six thousand
yojanas. Its circumference is six thousand three hundred and fifty
yojanas. This continent has two intermediate continents at its two
sides: Deha (“Body”) to the north and Videha (“Excellent Body”) to
the south. Those three continents surpass the other continents with
seven tåla trees. Some say, “The appearance of the people of the
continent is fine. Because their person is excellent, it is called Videha.”
The northern continent of the outer ocean is called Kuru. Its
shape is four-cornered, like a square, each side [measuring] two
thousand yojanas. Its circumference is eight thousand yojanas.
This continent has two intermediate continents at its two sides.
One is called Kurava (“With Excellence”) and the other Kaurava
(“Relating to Kurava”). Everything that is enjoyed by the people
of that continent comes from the wishing tree. Seven days before
their death an unpleasant voice comes from the wishing tree, saying, “In seven days you will die.” Some say, “The lowly tongue of
the people of the continent is cut. Therefore Kuru means ‘unpleasant voice’ in the language of the flesh-eating demons (piΩåcas).”
The western continent of the outer ocean is called Godån∆ya.
Its shape is like the full moon. Its diameter is two thousand five
hundred yojanas and its circumference is seven thousand five hundred yojanas. It has two intermediate continents: to the south
¸å†hå (“With Deceit”) and to the north Uttaramantri√a (“Supreme
Deportment”). Because the people in that continent possess a great
many precious cows, it is called Godån∆ya.
The continents, oceans, and mountains are on the underside all
eighty thousand yojanas, because they are near the Golden Ground.
The continents Siµhala[dv∆pa], Suvar√adv∆pa, Candradv∆pa,10 and
so on, near Jambudv∆pa, belong to Jambudv∆pa. The same applies
to the small continents of the other great continents.
Upward from there, forty thousand yojanas in space, on the
circle of wind which is pure, unobstructed, and very firm, are the
sun, moon, and stars, moving around from the right. The gods who
dwell in space dwell and abide there.
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Fascicle One
The disc of the sun is made of a fire crystal. Its diameter is
fifty-one yojanas and its circumference a hundred and fifty-three
yojanas. It is six and one-eighteenth yojanas thick. On top it has
a golden rim. Higher up there further are gold, silver, beryl, and
crystal, which delicately form four spires. It is the palace where
the Sun God and his retinue dwell. It is put into motion by the
wind and it goes round the four great continents in one day and
night. When the sun goes north, the day becomes longer. When it
goes south, the time becomes shorter. When it goes between north
and south, [the length of the] day and night are equal. Because of
the light in the places where it proceeds there is cold and heat,
and it brings the time of winter and summer. It goes six months
to the north and six months to the south. When it has reached
halfway, this is called the turning back of the sun and moon. Going
once round the circle of the stars is called one year.
The disc of the moon is made of water crystal. Its diameter is
fifty yojanas and its circumference is one hundred and fifty yojanas.
It is six and one-eighteenth yojanas thick. On top there further are
gold, silver, beryl, and crystal, which delicately form four spires. It
is the palace where the Moon God and his retinue dwell. As the
distance between the sun and the moon is far or near, its own shadow
increases and diminishes. As it increases one part, the waxing moon
emerges. When the fifteen parts are complete, it is called full. As
it diminishes one part, the waning moon emerges. When its own
shadow covers it and when the fifteen parts are complete, it is called
not full. Because of the increase or decrease one uses the term skyday. Because of one day and one night, one uses the term earthday. Such thirty [of these days] are called one month.
The stars are the palaces of the gods who dwell in space. They
are made of precious materials and their shape is in any case round.
The smallest is one kroΩa, the middle size is three kroΩas, and the
biggest is six kroΩas. Their circumference is threefold, belonging
to the group of the [Four Great Heavenly Kings] (caturmahåråjakakåyika).
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228a
On Mount Sumeru there are four terraces. The one of which the
distance from the water level upward is ten times one thousand
yojanas is the first terrace. From Mount Sumeru’s sides it protrudes sixteen times one thousand yojanas. The one which is ten
thousand yojanas upward is the second terrace. It protrudes eight
thousand yojanas from the sides. The one which is ten thousand
yojanas upward is the third terrace. It protrudes four thousand
yojanas from the sides. The one which is ten thousand yojanas
upward is the fourth terrace, which protrudes two thousand yojanas
from the sides. The four corners at the top of that Mount Sumeru
each have a pinnacle that is four and a half yojanas high, one hundred and twenty-five yojanas wide, and five hundred yojanas in
circumference. There are yak≈a spirits living there.
On top of the mountain is the central city of the thirty-three
gods (TråyastriµΩa), called SudarΩana, which is made from pure
gold. It is one and a half yojanas high, with each side two thousand five hundred yojanas, and ten thousand yojanas in circumference. Its walls are pure gold, all adorned with one hundred and
one di›erent precious gems. The earth is soft like t¥la cotton. On
the four sides of that city there are sixteen thousand precious pillars, and there are precious ridges, precious rafters, and precious
eaves. [There are] four gates at the four sides, and further one
thousand minus one smaller gates. [There are] four main thoroughfares, with smaller streets. By the four gates are five hundred gods guarding those gates, all wearing solid armor.
In the city there is the palace of Emperor ¸akra, called Vaijayanta (“Most Excellent Abode” or “Very Excellent Palace”). Its
shape is square. It is four and a half yojanas11 high, and each of
the sides is two hundred and fifty yojanas. Its circumference is one
thousand yojanas. [There are] one hundred and one domes
(niry¥has) and for each dome there are seven pavilions. For each
precious pavilion [there are] seven smaller pavilions, and for each
smaller pavilion [there are] seven ponds. For each pond [there are]
seven lotuses, and on each lotus there are seven boys and girls,
playing di›erent kinds of music, singing, dancing, and being merry.
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Fascicle One
To the east of the city of SudarΩana there is [the place] where
all ride, called Caitraratha Park, on an elevation of one thousand
yojanas. To the south is the place for those who go into battle, called
Påru≈yaka Park. To the west [is] the place for all [kinds of ] behavior, called MiΩraka Park. To the north [is] the place for merriment,
called Nandana Park. Their extent is the same as the first one.
At a distance of twenty yojanas beyond these parks there are
beautiful grounds, called Caitraratha, Påru≈yaka, MiΩraka, and
Nandana, of the same size as the four parks. To the northeast of
SudarΩana there is the wishing tree, called Pårijåtaka, also called
the “fully-developed” tree. Its roots go down fifty yojanas, and it
is one hundred yojanas high. Its branches extend over fifty yojanas.
It grants one’s wishes. Under it is a stone slab, called Armolika,
[which is] as white as a cloth (på√∂ukambalaΩilåtala). [Measuring] fifty yojanas on each side, its circumference is two hundred
yojanas. To the southwest of SudarΩana is the place where the
gods gather, called the Sudharmå Hall. Its circumference is nine
hundred yojanas and its shape is round. In the middle of that hall
is the throne of Emperor ¸akra, made of pure gold. Around this
throne are the seats of the thirty-two assisting o‡cials. In all [the
seats of ] the thirty-three gods are arranged.
Eighty thousand yojanas upward is the palace of the Yåma
gods, made from precious materials and resting on the wind in
space. Its size is twice as big as the top of Mount Sumeru. One hundred and sixty thousand yojanas higher is the palace of the Tu≈ita
gods, made from valuables and resting on the wind in space. Its
measurements are like those of the Yåma [heaven], but the extent
is twice as big. Three lak≈as and twenty thousand yojanas higher
is the palace of the Nirmå√arati gods, made from valuables and
resting on the wind in space. Its measurements are like those of
the Tu≈ita [heaven], but the extent is twice as big. Six lak≈as and
forty thousand yojanas higher is the palace of the ParanirmitavaΩavartin gods, made from valuables and resting on the wind in
space. Its measurements are the same as those of the Nirmå√arati [heaven], but the extent is twice as big. This is the realm of
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228b
desire (kåmadhåtu). Above it is the first meditative trance (dhyåna).
And so the four [great] continents, the seven mountains, Mount
Sumeru and Mount Cakravå∂a, the six gods of the realm of desire,
and the first trance are the so-called realm of the four continents.
Up to a thousand are a small chiliocosm. One small chiliocosm
is surrounded by a Mount Cakravå∂a. Up to a thousand of these
small chiliocosms are a medium chiliocosm. One medium chiliocosm is surrounded by a Mount Cakravå∂a. Up to a thousand of
these medium chiliocosms are a trichiliocosm. One trichiliocosm
is surrounded by a Mount Cakravå∂a. And so there are a hundred
times one hundred thousand realms of the four continents, all
spread out surrounded by Mount Cakravå∂as.
In the dark places between the mountains of the continents
there is no day or night. When you raise your hand you see nothing. The heaven of the first trance is equal in size to the realm of
the four continents. The heaven of the second trance is equal in
size to a small chiliocosm. The heaven of the third trance is equal
in size to a medium chiliocosm. The heaven of the fourth trance is
equal in size to a trichiliocosm. The distance between them always
increases twofold. This is namely the realm of form (r¥padhåtu).
The realm of non-form (år¥pyadhåtu) has no separate places.
If someone is born there, he is [re]born in the place where his life
had ended. Because one dwells in an immaterial meditative attainment, it is called the [realm of ] non-form.
II. The Animate World
The animate world is altogether sixfold: 1) hell[-beings], 2) hungry ghosts (pretas), 3) animals, 4) humans, 5) asuras, and 6) gods
(devas). What do the names of these six kinds mean? First, because
[their limbs are] cut to pieces, they are called hell-beings. Second,
as they are vexed by hunger and thirst, they are called hungry
ghosts. Third, because they walk horizontally, they are called animals. Fourth, because their mind makes many distinctions, they
20
Fascicle One
are called humans, the meaning of manu≈ya. Fifth, because even
though their bodies and enjoyments are like those of the gods, they
are somewhat inferior, or because of the absence of wine (surå),
they are called demigods, the meaning of asura. Sixth, because
they are born of a Brahma body and are merry and joyful, or
because they are worthy of worship, they are called gods, the meaning of deva.
Hell is a wasteland twenty thousand yojanas under the
Jambu[dv∆pa] continent. Its four sides are twenty thousand yojanas.
It is made entirely of iron, and is thoroughly incandescent with
fire. There are eight hot hells: 1) Saµj∆va, 2) Kålas¥tra, 3) Saµghåta, 4) Raurava, 5) Mahåraurava, 6) Tåpana, 7) Pratåpana, and
8) Av∆ci.12
As for the Saµj∆va hell, the beings who are born there are
a›ected by their former deeds. Holding weapons in their hands
they harbor enmity toward one another and cut each other down.
They fall to pieces, faint, and temporarily die. When a voice from
space revives them, these beings are immediately revived and they
again cut each other down. As for their lifespan, the period of one
life of the gods of the Four Great Heavenly Kings is one day and
night. Their lifetime, thus calculated, is five hundred years of experiencing this su›ering.
As for the Kålas¥tra hell, the hell guards mark the bodies of
the beings from head to toe with black threads and cleave their
limbs with flaming saws and axes. Through the power of their former deeds the upper part [of the body] revives when they have
cut away the lower part. As for their lifespans, the period of one
life of the TråyastriµΩa gods is one day and night. Their lifetime,
thus calculated, is one thousand years of experiencing this su›ering.
As for the Saµghåta hell, the beings who are born there are
hit with iron hammers. Or there are two iron mountains, like a
ram’s head. When the two mountains come together, [the beings]
are ground down and crushed. When the two mountains open up,
they are spontaneously revived and are crushed again. As for their
lifespans, the period of one life of the Yåma gods is one day and
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228c
night. Their lifetime, thus calculated, is two thousand years of
experiencing this su›ering.
As for the Raurava hell, the beings who are born there are
frightened by a pool of hot iron. As they enter a dense forest it is
ablaze with flames and they burn [for] long years. Because of the
power of their former deeds the extent of their tongue measures
one thousand yojanas. There is a big ox with iron horns and hooves
and equipped with an iron plough. Ablaze with flames, it ploughs
their tongues. As for their lifespans, the period of one life of the
Tu≈ita gods is one day and night. Their lifetime, thus calculated,
is four thousand years of experiencing this su›ering.
As for the Mahåraurava hell, it is the same as the previous
one, but [the] su›ering [experienced by those reborn there] is twice
as great. As for their lifespans, the period of one life of the Nirmå√arati gods is one day and night. Their lifetime, thus calculated, is eight thousand years of experiencing this su›ering.
As for the Tåpana hell, [the beings born there] experience
su›ering within three iron walls and are utterly destroyed by fire.
As for their lifespans, the period of one life of the ParanirmitavaΩavartin gods is one day and night. The length of such life is
sixteen thousand years of experiencing this su›ering.
As for the Pratåpana hell, it is the same as the previous one,
but [the] su›ering [experienced by those who are reborn there] is
twice as great. Their lifetime equals half an intermediate kalpa
(antarakalpa)13 of experiencing this su›ering.
In the Av∆ci hell [beings] experience extreme su›ering. Their
bodies are ablaze in flames in an iron room. Their lifetime equals
one intermediate kalpa.
As for the sixteen supplementary hells, alongside the eight
hot hells there are four on each side.14 They are: the [first] supplementary hell, Kukkula, in which all sink up to their knees.
When beings go there, the moment they put down their foot their
skin, flesh, and blood are all burned and fall o›, leaving only bones.
When they lift their feet, they grow again, restored as before.
The [second] supplementary hell is Ku√apa, in which beings
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Fascicle One
sink up to their waist in impurity and filth full of many nyaçku†å
insects, whose snouts are as sharp as needles. They pierce the skin
to the bone and suck out the marrow.
The [third] supplementary hell is K≈uradhårå, further threefold: 1) K≈uramårga—[sharp] blades are spread out there, forming a large path. When beings go there, the moment they put down
a foot, their skin, flesh, and blood are all cut up and fall o›. When
they lift their feet, they grow again, restored as before; 2) Asipattravana—the trees in this forest have sharp swords as leaves.
When beings go there, the wind blows down the leaves, cutting up
their limbs. Their flesh and bones fall down. There are fierce black
dogs that pull at them with their fangs and eat them; and 3) the
forest with the iron thorns, called [Aya˙]Ωålmal∆[vana]—the trees
in this forest have sharp iron thorns, sixteen inches long. When
beings are forced up and down the trees, the sharp edges of the
thorns stab them up and down. The blood, flesh, and skin of these
beings hang on the thorns and stain them, leaving only sinews
and the bones. There are ravens with an iron beak that peck at
the eyes and at the brain of the beings, contending to eat them.
These three kinds, K≈uramårga, and so on, may be di›erent but
because the iron weapons are the same, they are comprised in one
supplementary hell [called K≈uradhårå].
The [fourth] supplementary hell K≈årodakå Nad∆, called
Vaitara√∆ (“Without Ford”), is filled with an extremely potent alkaline fluid. When a being enters it, he may drift or sink, go against
or with the flow, go sideways or vertically. He is cooked and boiled
and his flesh and bones disintegrate. If, for example, one were to
place grains of rice in a big cauldron filled with lye and burn a
fierce fire under it, the grains of rice in it would go up and down
and around and completely decompose. The same applies to [the]
beings [reborn in this hell]. If they try to escape, there are guards
on both shores, who hold knives and spears in their hands, keeping them o› [the shore] and forcing them to return. There is no
way they can escape. This river is like a moat and the previous
three are like parks. They are called nearby hells.
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[There are] eight cold hells: 1) Arbuda, 2) Nirarbuda, 3) A†a†a,
4) Apapa (Hahava), 5) Huhuva, 6) Bursting Open Like an Utpala
Flower (i.e., a blue lotus), 7) Bursting Open Like a Red Lotus
( padma), and 8) Bursting Open Like a Very Red Lotus (mahåpadma).15
In the Arbuda hell, [beings are] born in frozen ice; there is
extremely severe cold and they have blisters all over, which is the
meaning of Arbuda hell. As for their lifespan, if you take one sesame
[seed] every hundred years from eighty bushels of sesame [seeds]—
the large bushels used in the land of Magadha—until the sesame
[seeds] are used up, their lifetime [in this hell] is just like that.
In the Nirarbuda hell, because of extremely severe cold the blisters burst open and yellow pus drips out. The lifespan [of the beings
born there] is twenty times longer than in the preceding hell.
In the A†a†a hell, because of very severe cold the [beings born
there] bear it with shattering teeth. Their lifespan is twenty times
longer than in the preceding [hell].
In the Apapa hell, [the beings born there] wail while enduring the cold. Their lifespan is twenty times longer than in the preceding [hell].
In the Huhuva hell, [the beings born there] emit a painful
sound because they cry from cold. Their lifespan is twenty times
longer than in the preceding [hell].
In the hell Bursting Open Like an Utpala Flower, because of
the severe cold the body bursts open like the leaves of an utpala
flower. The lifespan [of the beings born there] is twenty times
longer than in the preceding [hell].
In the hell Bursting Open Like a Red Lotus, because of the
severe cold the body bursts open, opening up like a red lotus. The
lifespan [of the beings born there] is twenty times longer than in
the preceding [hell].
In the hell Bursting Open Like a Very Red Lotus, the body
bursts open even worse than in the preceding [hell], just as a big
red lotus opens up its many leaves. The lifespan [of the beings born
there] is twenty times longer than in the preceding [hell].
24
Fascicle One
The individual hells are in the wilderness and the mountains
of Jambudv∆pa. Each day and night one experiences [both] su›ering
and happiness, because the feelings are mixed together. And so
the eight hot hells, the eight cold hells, the supplementary hells,
and the individual hells are called the eighteen hells.
In the second place,16 the hungry ghosts. Five hundred yojanas
under the city of Råjag®ha there is the city of the hungry ghosts,
called Kapila (“Yellowish White”), also called Candan (“Somber”).
The demon king is called Dharma King Yama. He dwells together
with thirty-six attendants.
There are four kinds [of hungry ghosts]: 1) those with an outer
obstacle, 2) those with an inner obstacle, 3) those with an obstacle
to food and drink, and 4) those with an obstacle to eating and drinking. First are those with an outer obstacle—they cannot even hear
the sound of eating and drinking. Second, those with an inner obstacle may obtain some food and drink but it cannot get in, as their
mouth is like the eye of a needle. Supposing [the food] can enter
the mouth, the throat is like a horse’s tail (i.e., as narrow as a horse
hair). [The food] cannot pass through. [Even] supposing [the food]
passes through the throat, the belly, having the dimensions of a
mountain, can never be filled. Even if the belly is filled, their legs
are like the stalk of a plant and cannot lift it. They experience this
great su›ering. Third are those with an obstacle to food and drink.
When they see food and drink, countless guards take up arms and
guard it, not letting anyone obtain it. Fourth are those with an
obstacle to eating and drinking. When they take food and drink,
a›ected by their deeds, iron balls and liquid bronze are put in their
mouths and flow straight out from below. Such four kinds are all
hungry ghosts. As for their lifespans, one month among people
equals one night and day. In this way one calculates their lifetimes
to be five hundred years, which equals fifteen thousand human
years. Some stay among humans, in such places as cemeteries,
eating flesh and blood. These all are the kinds of hungry ghosts.
In the third place are the animals. They mostly live in rivers
and seas, and dwell in turbid waters like dregs. Since the big ones
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eat the small ones and the small ones eat the big ones, they all fear
one another. Because of the waves of the sea, their dwelling places
are not fixed. Some dwell among humans and gods. As for their
lifespans, the longest is like the life of a dragon (någa) king, half
an intermediate kalpa, and the shortest is like the life of a gnat,
that is, one instant (k≈a√a). The size of their bodies is not fixed.
In the fourth place are humans. They live in the four great
continents, in the eight intermediate continents, and in the minor
continents. As for their lifespans, for example the lifetime of the
people of Jambudv∆pa was immeasurable in the initial origination
kalpa. Thereafter it gradually decreased to sixty years now, and
it will continue to gradually decrease to ten years. After that it
may gradually increase but without any fixed duration. The people of Kuru to the north definitely live one thousand years. The
people of Videha to the east live five hundred years. The people of
Godån∆ya to the west live two hundred and fifty years. Except for
those of Kuru to the north, the others may meet an untimely end.
As for their objects of enjoyment, those of the continent Kuru
to the north consume natural wild rice. Their clothes and necklaces come from the wishing tree. Those of the other three continents consume cereals and meat, and they have the enjoyment of
riches and valuables.
As for the size of their bodies, the people of Jambudv∆pa [measure four cubits and the people of Videha to the east17] measure
eight cubits. The [size of the bodies] of the people of Godån∆ya to
the west is sixteen cubits. The people of Kuru to the north are
thirty-two cubits [in size]. The face of those people is like the shape
of their continent. The people of the smaller continents are like
those of the main continents but in each case their bodies have
decreased to half [their size]. So they are explained in this way.
In the fifth place are the asuras (demigods). Eleven thousand
yojanas under the level of the waters of Mount Sumeru, in the city
of SåµkåΩya in a mountainous wasteland, lives the asura king
called Råhu (“Composing the Mind”) with his retinue. Eleven thousand yojanas farther lives the asura king called ¸ambara (?) (“Neck
26
Fascicle One
Garland”) with his retinue in the city of Tåråmålå (?) (“Star Garland”). Eleven thousand yojanas farther lives the asura king called
Prahåråda (?) (“Fine Guardian”) or Bali (“Strong”) with his retinue in the city of D®∂ha (?) (“Stronghold”). Eleven thousand
yojanas farther lives the asura king called Vemacitra (“Variety of
Strings” or “Multitude of Decorative Lines”) with his retinue in
the city of Gambh∆ra (“Deep”). He is in a constant battle with his
opponent Lord ¸akra. His fortress is called Haimavat∆ (“Golden”)
and his palace is called Ninådita (?) (“Music”). His wishing tree
king is called Citrapå†al∆. His meeting place is called Sudhana and
his stone slab is called Bhadra. His parks are called Joy, Fine Joy,
Utmost Joy, and Entire Joy, and his fine grounds are also called
Joy, Fine Joy, Utmost Joy, and Entire Joy. The elephant he rides
into battle is called Du≈prasåha. The elephant he rides to enjoy
himself is called Snowdrift, and his horse is called Balåhaka.
The asuras fight with the thirty-three gods (TråyastriµΩa)
over the flavor of sudhå (divine nectar) and the asura lady [¸ac∆].
They come out of the mountainous wasteland in order to wage
battle. Wearing solid armor made of gold, silver, beryl, or crystal, and wielding swords, spears, javelins, or bows and arrows,
they lead their four divisions. Either the first three of the asura
kings, Råhu, ¸ambara, and Prahåråda, come or all four, including Vemacitra, come. At that time, of the five groups of protectors of Lord ¸akra, the one dwelling in the Lalitasågara, the group
of the dragon (någa) kings who rejoice in white (i.e, wholesome)
factors wage battle against the asura armies in order to drive
them back. If the någas are not victorious, they go to the
Karo†apå√i [gods] and the two protectors again both wage battle
against the asuras. If they are still not victorious, they further
go to the Målådhåra [gods] and all three protectors again wage
battle against the asuras. If they are not victorious, they further
go to the Sadåmata [gods] and all four protectors again wage battle against the asuras. If they are still not victorious, they further go to the Four [Great Heavenly] Kings and all five protectors again wage battle against the asuras. The Four Great
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230a
Heavenly Kings lead their four armies, donning their precious
solid armor and grasping their weapons.
The Four [Great] Heavenly Kings usually win in battle, but if
they cannot hold them back, they go to the TråyastriµΩa gods and
inform Lord ¸akra, “We, the protectors, cannot drive the asura
armies back. You, king, must rout the enemy!” When they have
thus spoken, Lord ¸akra, lord of the gods, mounts his elephant
Suprati≈†hita and informs the group of the thirty-three gods: “You
must know that the asura armies have now reached the top of Mount
Sumeru! Don your solid armor and take your chariots to fight against
the asuras!” After he has said these words, the divine sons all don
their precious armor and grasp their weapons. They go to Caitraratha
Park and take their chariots and, entering Påru≈yaka Park, they
steel their bodies and minds. Upon leaving the city of SudarΩana,
they engage the battle with their enemies, the asuras.
If the asuras are victorious, they invade the city. If the gods
gain a victory, they pursue the chariots of the asuras to the first
sea. If the gods or asuras are cut at the waist in a battle they die,
but if their hands and feet are cut o›, the [limbs] regrow again,
just as before. When a Bhagavat, a pratyekabuddha, or a noble
universal monarch (cakravartin) dwells in the world, the asuras
do not have any belligerent thoughts, but if they come to blows,
the gods will certainly be victorious. If that which is wholesome
in the world increases, the multitude of the gods will also win. If
that which is not wholesome in the world increases, the asuras
will win; thus, the gods protect wholesome elements.
In the sixth place are the gods.18 [There are] six gods in the realm
of desire, seventeen in the realm of form, and four in the realm of
non-form. Of the six gods of the realm of desire, on the first terrace
of Mount Sumeru the group of Karo†apå√i [gods] lives. On the second terrace the group of Målådhåra [gods] lives. On the third terrace the group of Sadåmada [gods] lives. To the north on Mount
Yugaµdhara there is a fortress called A†akåvat∆, the dwelling of
the heavenly king VaiΩrava√a and his multitude of yak≈as. In the
same way, to the east there is a fortress called Excellent, where the
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great heavenly king Dh®tarå≈†ra and his multitude of gandharvas
live. To the west there is a fortress called Various Forms, where
the great heavenly king Vir¥påk≈a and his multitude of någa spirits live. To the south there is a fortress called Vir¥∂haka, where
the great heavenly king Vir¥∂haka and his multitude of yamåntakas (kumbhå√∂as) live. For the rest, on the four terraces, the
Seven Golden Mountains, the sun, moon, and stars, Mount
Cakravå∂a, in the mountains of the Jambu[dv∆pa] continent, in
the tåla trees, a multitude belonging to the group of the Four
[Great Heavenly] Kings also dwell in [these] places. They all form
the company of the Four [Great Heavenly] Kings. They are namely
one group. As for their lifespan, fifty human years are one night
and day. In this way their lifetime measures five hundred years.
As for the size of their bodies, it is one-fourth of a kroΩa.
On top of Mount Sumeru with the thirty-three gods dwells
Lord ¸akra, lord of the gods, in the place Vaijayanta, together
with his asura lady called ¸ac∆, and also with many goddesses
(apsaras). They tirelessly enjoy their desires. There is also the
royal elephant that [¸akra] rides into battle, called Suprati≈†hita.
The royal elephant he rides in his park for amusement is called
Airåva√a (“O›spring Possessing the Earth”). These two elephants
each have a girth of seven yojanas, and each lives with a group of
eight thousand smaller elephants. There also is a royal horse called
Balåhaka, which dwells with eight thousand horses. Because the
number of the assisting o‡cials of the lord of the gods is thirtytwo,19 they are [collectively] called the thirty-three gods.
All heavenly sons indulge in the five desires. When they are
heedless, there is a big celestial drum (mahåbheri) and the tones
that come from the drum arouse the gods. They say, “All formations
are impermanent, impure, and all are painful. All factors are egoless. Their allayment means happiness.”20 When they fight with the
asura armies, it brings tones that dispel su›ering, arousing them
with the words, “The gods wish to obtain a victory, and they wish
for the defeat of the asuras.” The palace, the fortress, the tree, the
meeting places, the stone [slab], and so on are as discussed earlier.21
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230b
As for the lifespan of the gods, a hundred human years are
one night and day. Calculated in this way, their lifetime is a thousand years. Their celestial bodies measure half a yojana.
The Yåma gods: the thirty-three gods fight with the asuras,
but because [the Yåma gods] are free from strife, they are called
gods who are free from strife (Yåma). As for the lifespan of these
gods, two hundred years are one night and day. Calculated in this
way their lifetime is two thousand years. Their celestial bodies
measure two yojanas.
The Tu≈ita gods: there is the venerable Maitreya who will succeed to the throne of the Dharma King, both mundane and supramundane. Experiencing the happiness of the great doctrine, they
are called Tu≈ita. This means “all happy.” Four hundred years
among humans are one night and day of those gods. Their lifetime
is four thousand years and their bodies measure four yojanas.
The Nirmå√arati gods: enjoying their own magical creations,
they are called Nirmå√arati. Eight hundred years among humans
are one night and day of those gods. Their lifetime is eight thousand years and their bodies measure eight yojanas.
The ParanirmitavaΩavartin gods: enjoying the magical creations of others, they are called ParanirmitavaΩavartin. The celestial king among them, their awesome sovereign, is Lord Måra. One
thousand six hundred years among humans are one night and day
of those gods. Their lifetime measures sixteen thousand years and
their bodies measure sixteen yojanas.
From the Av∆ci [hell] down below to the [heaven of the] ParanirmitavaΩavartin gods, one calls this the realm of desire. It is thus
called because [the beings of this realm] indulge in desire and
because their food is in lumps.
The seventeen gods of the realm of form are comprised in the
four trances (dhyåna). [There are] three gods in the first trance:
Brahmakåyika, Brahmapurohita, and Mahåbrahma. As for the
lifespan of those gods, half a kalpa for the Brahmakåyikas, one
kalpa for the Brahmapurohitas, and one and a half kalpas for the
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Fascicle One
Mahåbrahmas. The bodies of those gods measure half a yojana,
one yojana, and one and a half yojanas respectively.
[There are] three gods in the second trance: Parittåbha, Apramå√åbha, and Åbhåsvara. As for the lifespan of those gods, two
kalpas for the Parittåbhas—for the four gods mentioned earlier
forty intermediate kalpas are one great kalpa, and for the gods
who will be mentioned later eighty intermediate kalpas are one
great kalpa—four kalpas for the Apramå√åbhas, and eight kalpas
for the Åbhåsvaras. The bodies of those gods measure two yojanas
for the Parittåbhas, four yojanas for the Apramå√åbhas, and eight
yojanas for the Åbhåsvaras.
[There are] three gods in the third trance: ParittaΩubha, Apramå√aΩubha, and ¸ubhak®tsna. As for the lifespan of these gods,
sixteen kalpas for the ParittaΩubhas, thirty-two kalpas for the
Apramå√aΩubhas, and sixty-four kalpas for the ¸ubhak®tsnas.
The bodies of those gods measure sixteen yojanas for the ParittaΩubhas, thirty-two yojanas for the Apramå√aΩubhas, and sixtyfour yojanas for the ¸ubhak®tsnas.
[There are] eight gods in the fourth trance: Anabhraka, Pu√yaprasava, and B®hatphala—these three are dwellings for the common; Av®ha, Atapa, Sud®Ωa, SudarΩana, and Akani≈†ha—these five
are dwellings for the noble, called the five pure abodes. As for the
lifespan of these gods, it is one hundred and twenty-five kalpas for
the Anabhrakas, two hundred and fifty kalpas for the Pu√yaprasavas,
five hundred kalpas for the B®hatphalas, one thousand kalpas for
the Av®has, two thousand kalpas for the Atapas, four thousand
kalpas for the Sud®Ωas, eight thousand kalpas for the SudarΩanas,
and sixteen thousand kalpas for the AkaniŠhas. The bodies of
these gods measure one hundred and twenty-five yojanas for the
Anabhrakas, two hundred and fifty yojanas for the Pu√yaprasavas,
five hundred yojanas for the B®hatphalas, one thousand yojanas
for the Av®has, two thousand yojanas for the Atapas, four thousand yojanas for the Sud®Ωas, eight thousand yojanas for the
SudarΩanas and sixteen thousand yojanas for the Akani≈†has.
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230c
From Brahmakåyika to Akani≈†ha, this is all said to be of the
realm of form, because [the beings of this realm] are free from
desire but not free from matter. So they are said to be of the realm
of form.
The four gods of the realm of non-form do not have corporeal
form, nor do they have an abode. Because of meditative attainment one distinguishes four: ÅkåΩånantyåyatana (“Sphere of
Unlimited Space”), Vijñånånantyåyatana (“Sphere of Unlimited
Consciousness”), Åkiµcanyåyatana (“Sphere of Nothingness”),
and Naivasaµjñånåsaµjñåyatana (“Sphere of Neither Identification nor Nonidentification”). As for the lifespan of these gods,
twenty thousand great kalpas is the lifespan of ÅkåΩånantyåyatana, forty thousand great kalpas for Vijñånånantyåyatana, sixty
thousand great kalpas for Åkiµcanyåyatana, and eighty thousand great kalpas for Naivasaµjñånåsaµjñåyatana. Those four
spheres are said to be the realm of non-form. They are not without certain matter but they are without any coarse matter. So they
have no name-and-form (nåmar¥pa). For the duration of their lifetime one uses the periods year and kalpa.
What about their duration? The shortest duration is called
k≈a√a (instant). One hundred and twenty k≈a√as are one tatk≈a√a
(second). Sixty tatk≈a√as are one lava (minute). Thirty lavas are
one muh¥rta—this is called “a while”; thirty muh¥rtas are one
night-and-day. Thirty night-and-days are one month. Twelve
months are one year.22 There are six kinds of kalpas: 1) an intermediate kalpa (antarakalpa), which may also be called a separate
kalpa, 2) an origination kalpa (vivartakalpa), 3) a continuance
kalpa (sthitikalpa), 4) a destruction kalpa (saµvartakalpa), 5) an
empty kalpa (Ω¥nyakalpa), and 6) a great kalpa (mahåkalpa).
First, an intermediate kalpa: when the [lifespan of ] people in
Jambu[dv∆pa] gradually decreases in time from immeasurable
years to eighty thousand years, this comprises an origination kalpa.
When [their lifespan] decreases from eighty thousand years to ten
years, it is called the initial intermediate kalpa. When it increases
again to eighty thousand years and decreases to ten years, it is
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one “round.” When such [rounds of ] decrease and increase happen eighteen times, they are eighteen intermediate kalpas. But
when it reaches for the last time from ten years to eighty thousand years, it is the final end of the intermediate kalpas. The beginning, the end, and the eighteen rounds in between are twenty
intermediate kalpas.
Second, an origination kalpa: starting from the circle of wind
till a sentient being is reborn in the Av∆ci hell. The inanimate world
is completed in an intermediate kalpa, as explained earlier. As for
the animate world, after the destruction by fire of this trichiliocosm, it originates [again].
When the life of a celestial being from the Åbhåsvara gods had
ended, he was reborn in the place of Mahåbrahma. All alone and
weary, he cried out, “Why couldn’t someone with the same fate be
reborn in this world?” Such were his thoughts. Although it was not
through the power of his thinking, people’s lives from the Åbhåsvara heaven ended and they were immediately reborn in that
place. The one who was first reborn made this consideration in his
mind: “They are reborn because of my longing.” And so all in the
world call their ancestor Mahåbrahma. Then they were successively
reborn among the Brahmapurohitas, the Brahmakåyikas, the
ParanirmitavaΩavartins, and so forth until the Four [Great Heavenly] Kings. They were successively reborn in the continent Kuru
to the north, the continent Godån∆ya to the west, the continent
Videha to the east, and the continent Jambu[dv∆pa] to the south.
The people of the continent Jambu[dv∆pa] then lived for innumerable years. They lived on bliss and were complete with form
and mind. Their bodies were luminous and they could freely ascend
into the sky. Just like the gods of the realm of form, such was their
kind. Earth-essence was gradually produced. Its taste was sweet
and its color white, just like honey. Its aroma was fragrant. Then
there was a person who was by nature addicted to its flavor. When
he smelled its fragrance, desire arose. He tried it and ate it, and
he also informed others, who subsequently imitated him and took
the food. Because they had eaten the food [that was] in lumps, the
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luminosity of their bodies disappeared. Through the influence of
the actions of the crowd the sun and moon came out, shining in
the four [great] continents. Then, when the earth-essence had vanished, there further appeared earth-cakes. Their taste was sweet
and their color red, like honey. The [people] were striving to eat
[this food]. When the earth-cakes had disappeared too, there then
appeared wild creepers. Because they were striving to eat [this
food], the wild creepers disappeared too. There appeared natural
wild rice for which they had not ploughed or sown. The people all
took this food, but because this food was coarse the impurities left
over were all secreted through the organs. They all ate from time
to time then, choosing the fragrant rice to eat. Later, there were
people who were lazy by nature. They constantly took the fragrant
rice and hoarded it as their food. The others also imitated this and
the fragrant wild rice disappeared. So they all divided the fields,
taking precautions not to use up [the food] in the future. They
were parsimonious and protective of their own fields [while being]
fond and covetous of others’ fields. So they started fighting.
Then they all agreed on a virtuous one and appointed him as
lord of the fields. Because he was approved by all, he was called
King Mahåsaµmata (“Approved by All”). The king had many sons,
who successively succeeded to the throne. The eldest was called
Roca. His son was Emperor Kalyå√a. His son was Varakalyå√a.
His son was Upo≈adha. These are namely the five kings of the origination kalpa.
The son of King Upo≈adha was called M¥rdhåta. His son was
Emperor Cåru. His son was Upacåru. His son was Cårumat, whose
son was Cårumanta. These are namely the five universal monarchs.
The son of King Cårumanta was called Emperor Muci. His son
was Mucilinda. His son was ¸akuni. His son was KuΩi. His son was
SudarΩana. His son was MahåsudarΩana. His son was Våmaka. His
son was Suvar√a. His son was Bhavya. His son was Bh®gu. His son
was Meru. His son was Nyaçku. His son was Pra√åda. His son was
Mahåpra√åda. His son was ¸açkara. His son was DiΩaµpati. His
son was Sure√u. His son was Bharata. His son was Mahådeva.
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Fascicle One
The lineage of this king had five thousand inheritors. The last
son of these had seven thousand inheritors, called AΩmaka kings.
The last son had eight thousand inheritors, called Kaurava kings.
The last son of these was called King Kapåla. There were nine
thousand kings [after him], and the last son was called Geya. There
were ten thousand kings [after him] and the last son was Tåmralipta. The last son of fifteen thousand was called Gautama.
Here then was the posterity of Ik≈våku. That son was the inheritor, and the lineage of King Ik≈våku numbered one thousand and
one hundred. The last son of these, a king in the lineage of Ik≈våku,
was called Vir¥∂haka (an Aik≈våka king). The king had four sons.
The first was called Ulkåmukha. The second was called Karakar√aka. The third was called Hastiniyaµsa, and the fourth was
called N¥pura. They are called the ¸åkyas.
N¥pura had a son called N¥purapada. His son was Vasi≈†ha.
His son was Go≈†ha. His son was King Siµhahanu, who had four
sons. One was called ¸uddhodana. The second was called ¸uklodana. The third was called Dro√odana, and the fourth was called
Am®todana. The son of King ¸uddhodana was the Bhagavat. The
second one was called Nanda.
King ¸uklodana had two sons. One was called Ti≈yadatta and
the other was called Nandika. King Dro√odana had two sons. One
was called Aniruddha and the other was called Bhadrika. King
Am®todana had two sons. One was called Ånanda, and the other
was called Devadatta. The son of the Bhagavat was called Råhula.
The ¸åkya lineage ends here, but kings of other families relied on
the doctrine and promoted the teaching.
Two hundred years after the parinirvå√a of the Tathågata
there was a king in the country of Central India, called AΩoka. He
was a Dharma King in Jambudv∆pa, ruling over its greater part.
He was the patron at the time of the middle (second) [Buddhist]
council, and he promoted the Buddha’s teaching. Three hundred
years later, in the northwest of Jambudv∆pa, there was a king called
Kani≈ka. He was the patron at the time of the third [Buddhist]
council and he widely promoted the Buddha’s teaching. All the
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231c
Dharma Kings of the land of Brahmanical India, the land of
KaΩm∆ra, the land of Khotan, Kučå (pronounced qiuci), the land
of Nepal, the land of China, the land of Dali,23 the land of Xixia,24
and so on, each promoted the Buddha’s doctrine in their land.
More than a thousand years after the Tathågata’s parinirvå√a,
in the land of Tibet there first was a king called gÑa’-khri btsanpo. After twenty-six generations there was a king called lHa-thotho-ri sñan-btsan. At that time the Buddha’s teaching first arrived.
Five generations later there was a king called Sroç-btsan sgampo.25 A pa√∂ita called Ånanda and a translator called Thon-mi
Saµbho†a translated the teaching then. He constructed pure abodes
in places such as Lhasa, and spread the teaching. Five generations
later there was a king called Khri-sroç lde-btsan.26 This king invited
the great teacher ¸åntarak≈ita, the superior master Padmasaµbhava, the pa√∂ita KamalaΩ∆la, and a multitude of siddhas. They
translated the teaching together with the seven men Vairocanarak≈ita, Någendrarak≈ita, and so on. Other pa√∂itas extensively
translated the teaching together with the translators (lotsåvas),
and the three kinds of restraint27 spread in the land.
Three generations later there was a king called Khri Ral-pacan. This king’s realm was wide. Then there were the pa√∂itas
Jinamitra and ¸∆lendrabodhi, and others. Together with MañjuΩr∆varman, Någadhvaja from Cog-ro, and so on, they revised the earlier translations and translated what was not yet translated,
spreading the teaching far and wide. The lineage of Tibetan kings
still exists now. The paöitas, translators and chief translators,
and the multitude of virtuous friends are quite numerous. That is
why the teaching flourishes.
In the land of Northern Mongolia, as the fruition of his previous merits had ripened, a king called Činggis was born. At first
Činggis began from the neighboring regions and ruled over many
countries of di›erent languages, just as an iron-wheel king. His
son was called Ögödäi,28 who then was named Qagan. He succeeded
him to the imperial throne. His realm became more extensive than
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Fascicle One
before. He had a son called Güyük, who succeeded him to the imperial throne.
Emperor Činggis’s younger son was called Tolui. Tolui’s eldest son was called Möngkä, who also succeeded to the royal throne.
The king’s younger brother was called Qubilai.29 He succeeded to
the imperial throne, subdued various territories, and his realm
was very wide. He took refuge in the Buddha’s teaching, and converted his people, relying on the doctrine. The Buddha’s teaching
became twice as great as before and its light was plentiful.
The emperor had three sons. His eldest son was Jiç-gim,30 as
wealthy as heaven and adorned with the precious Dharma. His
second son was Maçgala, and his third son was Nomogan. Each
had his own virtues, and the same applies to their posterity. Thus
it was, beginning from the royal lineage of the ¸åkyas up to the
present royal lineage.
End of the Treatise on the Elucidation of the Knowable,
Fascicle One
37
Fascicle Two
The first king and ancestor was King Saµmata. At that time the
fields were divided and [beings] started appropriating each other’s
property. For the first time they committed theft. When interrogated by the king, they said that they had never stolen, and for
the first time they lied. When they were put to death by the king’s
law, there was killing. Unwholesome factors came into existence.
The beings then performed unwholesome factors, and after
their lives had ended they were reborn as animals. They were subsequently reborn as hungry ghosts and were eventually reborn in
hell. As soon as one being was reborn in the Av∆ci hell, then the
origination kalpa ended.
And so the beings committed many unwholesome acts. Their
lifespan gradually decreased and their pleasures dwindled. The
lifetime of someone in Jambudv∆pa was eighty thousand years,
and when a being was reborn in the Av∆ci hell, he too lived for the
same period. So the origination of the animate world takes nineteen intermediate kalpas. The origination of the inanimate world
takes one intermediate kalpa. And so the origination kalpa takes
twenty intermediate kalpas.
When people in Jambudv∆pa lived eighty thousand years, the
continuance kalpa began. The continuance kalpa also lasts twenty
intermediate kalpas. When [the lifespan of beings decreases to]
ten years the calamity of weapons begins, [lasting] only seven
nights and days. The calamity of sickness begins [and lasts] for
seven months and seven days. The calamity of famine begins [and
lasts] for seven years, seven months, and seven days. Most [beings]
had died, but when the remaining ones catch sight of one another,
they raise thoughts of longing. They are fond of each other and
stay away from killing. As they eventually produce what is wholesome, the length of their lifespan and their pleasures again increase
to fully eighty thousand years. When they increase, the universal
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monarchs appear, converting the people, relying on the doctrine.
When they decrease, the Bhagavat appears and saves the beings.
During both [periods of ] increase and decrease Solitary Buddhas
(pratyekabuddhas) appear in the world. They form a field of merit
for sentient beings.
The continuance kalpa also lasts twenty intermediate kalpas.
As soon as the destruction kalpa begins, the animate world is
destroyed. No sentient being is reborn in the Av∆ci hell. When the
actions of a previous life have ended, they are reborn in another
destination. Those for whom they have not ended yet are reborn
in a higher hell, or they are reborn in hells in other worlds. When
the Av∆ci hell is empty, in the same way the higher hells gradually become empty. When they are reborn in the destination of the
hungry ghosts, in the same way the destinations of a hungry ghost
or an animal become empty. Those in the human destination,
except the people of Kuru, and also the desiring gods follow their
Dharma-nature, without any teacher. When they have obtained
the first trance (dhyåna), they are reborn among the gods of the
first trance. When the people of Kuru to the north are reborn
among the gods of the realm of desire and have obtained the first
trance, they are reborn among the gods of the first trance. Without any teacher and following their Dharma-nature, they, having
obtained the second trance, are reborn among the gods of the second trance. When [everything] from the Av∆ci hell to the Brahma
world becomes empty, it goes on in this way for nineteen intermediate kalpas too.
After that seven suns arise in the four [great] continents. The
first [appears] where no rain falls. All medicinal herbs and orchards
wither away. When the second sun appears, ditches and ponds dry
up. When the third sun appears, the Ganges River [and other
rivers] all dry up. When the fourth sun appears, Lake Anavatapta
goes dry. When the fifth sun appears, the water of the ocean sinks
to knee-high. When the sixth sun appears, the great ocean goes
dry too. When the seventh sun appears, the inanimate world is
stirred up by a heap of fire. [Everything] from the Av∆ci hell straight
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Fascicle Two
up to the Brahma world is destroyed by fire. [This] lasts one intermediate kalpa.
The destruction kalpa altogether lasts twenty intermediate
kalpas. The same applies to an empty kalpa. In this way, [the
kalpas of ] origination, continuance, destruction, and emptiness
last eighty kalpas. These eighty altogether are called one great
kalpa. This is the length of the lifespan of the Brahmakåyikas and
so on.
The destruction of the inanimate world is threefold: by fire,
water, and wind. The destruction is as explained earlier. After
seven such times, the world originates again. It is then destroyed
by water, up to the second trance (dhyåna) heaven. In the Åbhåsvara heaven big clouds appear. They bring torrential rains and
the inanimate world completely dissolves, just as when water melts
salt. That water naturally dries up, and after one water calamity
again occur seven fire calamities. After seven fire calamities there
again comes one water [calamity]. And so, when the water calamities fully reach seven times, there further are seven fire calamities, after which the world originates.
It is destroyed by a wind calamity, up to the third trance
(dhyåna) heaven. When the force of the wind blows away Mount
Meru, how much more will it do so to the other [mountains]!
Although the fourth trance heaven is free from any outside
calamity, those sentient beings are born together with a [heavenly] palace, and when their life ends the palace disappears. Thus
the animate and the inanimate worlds, as well as origination,
destruction, and so on, are all explained.
Dependent Origination
Next, the law of dependent origination (prat∆tyasamutpåda) in a
series of causes and their fruitions. Because causes and conditions
arise in mutual dependence, one uses the term dependent origination. Dependent origination is twofold: external dependent origination and internal dependent origination. External dependent
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origination is the way of the completion of the world, just like
seeds bringing forth sprouts, as explained before. [As for] internal dependent origination, if there is ignorance, there are formations and so on. This is called progressive (anuloma) dependent origination. If ignorance is extinguished, formations and so
on are [also] extinguished. This is called retrogressive (pratiloma)
dependent origination.
Progressive dependent origination is sevenfold. In succession,
[the seven types are:] 1) situational (åvasthika), 2) continuing
(pråkar≈ika), 3) serial (såµbandhika), 4) instantaneous (k≈a√ika),
5) consisting of the three periods of time (trayo’ntika), 6) consisting of two sets of cause and result (ubhayato hetuphala), and 7)
consisting of three defilements (saµkleΩasaµgraha).
[First,] situational [progressive dependent origination] is the
situational five aggregates (skandhas) that share in the defilements [committed] in previous births. They are [collectively] called
ignorance (avidyå). As ignorance is preponderant, they are so
called. All the following take their name from a preponderance.
The factors—formations and so on—all have the five aggregates.
Formations (saµskåra) are the situational five aggregates of the
wholesome and unwholesome actions committed in previous worlds.
Consciousness (vijñåna) is the situational five aggregates at one
moment, exactly when they make a connection with life in the
mother’s womb. Name-and-form (nåmar¥pa) are the situational
five aggregates after the consciousness that makes a connection
with life and before the six [sense] bases arise. Name: the four
aggregates—feeling, identification, formation, and consciousness—
are called name. Form: the situation when dwelling in the womb.
The five: kalala (“combination” or “condensation”), arbuda (“a
swelling”), peΩ∆ (“a lump of flesh”), ghana (“solid”), and praΩåkhå
(the body, limbs, and muscles are produced) are [collectively] called
form. The six [sense] bases (≈a∂åyatana): the situational five aggregates, when the eyes and so on are produced while yet in the
mother’s womb, to the extent that the three (sense faculty, sense
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object, and sense conciousness) are combined, although one does
not completely distinguish the objects yet. Contact (sparΩa): the
situational five aggregates when the three—[sense] faculty, [sense]
object, and [sense] consciousness—are combined, although one
cannot yet completely distinguish the cause of su›ering (du˙kha)
and happiness. Feeling (vedanå): the situational five aggregates
when understanding the three feelings and the di›erent characteristics of their causes, although as an infant one cannot be lascivious yet. Craving (t®≈√å): the situational five aggregates when
one can complete lascivious desire in the prime of life, although
one does not pursue it extensively. Grasping (upådåna): the situational five aggregates when searching everywhere in order to
obtain all sorts of splendid property. Existence (bhava): the situational five aggregates when, because of one’s search, one accumulates actions that implicate a future fruition. Birth ( jåti): the
situational five aggregates when through the power of these actions
one has lost one’s life here and is connected only with a future existence. Old age and death ( jaråmara√a): the situational five aggregates from name-and-form to feeling [leading to] a future birth.
The Sarvåstivådins say that situational [progressive] dependent origination is the same as the continuing and the serial [kinds
of progressive dependent origination]. The Sautråntika school
does not have a theory of situational [progressive dependent origination].31
As for continuing [progressive dependent origination], ignorance is the opposite of knowledge. It is a mental factor, the cause
of the bringing about of formations. Formation is the action that
has been brought about—good, bad, or neutral actions. Consciousness: induced by actions, consciousness is produced. Nameand-form is the five aggregates in the womb. The six [sense] bases:
the faculties of the eye, and so on are produced. Contact is when
the combination of the three—[sense] faculty, [sense] object, and
[sense] consciousness—is distinguished. It is a mental factor. Feeling is the su›ering, happiness, or equanimity caused thereby.
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Craving is attachment to the object of happiness. Grasping is seeking after that object. Existence is brought about thereby, and one
performs actions [that bring about] a future birth. Birth is connected with life through the series of actions. Old age and death
lead to rebirth in another life, and at the end one will die again.
The same applies to serial [progressive dependent origination].
Instantaneous [progressive dependent origination]: in one
instant dependent origination with its twelve links of existence is
completed. When someone kills out of covetousness, the delusion
is called ignorance. The interruption of life is formation. The distinction of the objects is called consciousness. As the five aggregates are equally present, one uses the general term name-andform. The faculties that reside in name-and-form are called the
six [sense] bases. When the three—[sense] faculty, [sense] object,
and [sense] consciousness—are combined there is contact. Because
of contact [there is feeling]. The covetousness is craving. The ties
associated with it are called grasping. The two actions, corporeal
and verbal, that arise are called existence. The accumulation of
such factors is called birth. Maturation is called old age, and extinction is called death.
[Progressive dependent origination] consisting of the three
periods: ignorance and formation are comprised in the past and
they are called causal links. The five links, consciousness and so
on, are comprised in the present and they are called resultant links.
The three, craving, grasping, and existence, are comprised in the
present and they are called causal links for the future. Birth and
old age and death are comprised in the future and they are called
resultant links. Past—two links; present—eight links; future—
two links. So, twelve links.
[Progressive dependent origination] consisting of two sets of
cause and result: these are double, anterior and posterior. Anterior: ignorance is a defilement, and formation is an action. These
two are causal links. The five links, consciousness and so on, brought
about thereby are resultant links. [They are] one set of cause and
result. The two links, craving and grasping in the present, are
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defilements and existence is an action. The three are causes for
the future. The future birth and old age and death, brought about
thereby, are resultant links. [They are] one set of cause and result.
And so the twelve links of existence consist of two sets of cause
and result.
[Progressive dependent origination] consisting of three defilements: the three—ignorance, craving, and grasping—are defilements. The two—formation and existence—are actions. They are
said to be the truth of origination. The seven links—consciousness
and so on—are painful. They are said to be the truth of su›ering.
This is progressive dependent origination.
Retrogressive dependent origination: the extinction of ignorance means the extinction of formation. When ignorance is extinguished one completes the knowledge of selflessness. This is the
truth of the path. When ignorance is extinguished, formation,
which is the cause of rebirth, is extinguished. As the inducing
action is extinguished, the five links—consciousness and so on—
are extinguished. Because these are extinguished, that which gives
rise to later action, craving, and grasping are extinguished. Because
these are extinguished, birth and old age and death are all extinguished too. They are the truth of cessation. We have explained
the four truths.32
The Five Factors
The animate and the inanimate [worlds], dependent origination,
and the four truths are all comprised in the five factors (dharma):
1) the factor [of ] matter (r¥pa), 2) the factor [of ] awareness (citta),
3) the accompanying mental factors (caitasika), 4) the dissociated
factors (viprayukta), and 5) the unconditioned factors (asaµsk®ta).
One: the factor [of ] matter is the matter aggregate (r¥paskandha). [It has] eleven factors: five [sense] faculties (indriya),
five [sense] objects (vi≈aya), and unmanifest matter (avijñaptir¥pa).
Let us talk about the five [sense] faculties. Particles of the faculty
of the eye are like a fragrant coriander flower. They dwell spread
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out on the pupil of the eye. Particles of the faculty of the ear are
like rolled-up birch bark and dwell in the drum of the ear. Particles of the faculty of the nose are like two nails and dwell in the
nostrils. Particles of the faculty of the tongue are shaped like a
half-moon, spread out on the tongue. Particles of the faculty of the
body are like the body’s measures too. They are all over the faculty of the body, from head to toe. Because the [sense] faculties
consist of [atomic] particles, one cannot take them as objects.
Let us talk about the five [sense] objects [of the factor of matter]. Matter is said to be the object that is taken by the eye. There
are two kinds, color and shape. Color is fourfold: bluish green, yellow, red, and white. Shape is sixteenfold: long and short, square
and round, high and low, straight and not-straight, shining and
shaded, bright and dark, cloudy, smoky, dusty, and foggy. [So matter has] the number twenty. Sound is said to be the object that is
taken by the ear. It is twofold: 1) with an organic cause, such as
words, and 2) without an organic cause, such as the sound of a
drum. Each is twofold, determinate or neutral, making it four. It
is further pleasant or unpleasant, the divisions thus adding up to
six. Smell is said to be the object that is taken by the nose. It is
fourfold: sweet smells and bad smells, and because these are further even or uneven, the divisions make four. Flavor is the object
that is said to be taken by the tongue. It is sixfold: sweet, sour, bitter, pungent, salty, or bland. The tangible is the object that is said
to be taken by the body. The causal tangibles are the four great
elements, and the resultant tangibles are smooth and rough, heavy
and light, cold and hot, and hunger and thirst.
Talking about unmanifest matter, it namely consists of
restraint, non-restraint, and matter that is neither of the two. This
is the matter aggregate.
The second factor is awareness. It is sixfold: eye-consciousness,
ear-consciousness, nose-consciousness, tongue-consciousness, bodyconsciousness, and mind-consciousness. These six are the consciousness aggregate (vijñånaskandha).
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The third factor is the accompanying mental factors. They
number forty-six. First are the generally permeating factors
(mahåbh¥mika), of which there are ten. 1) Feeling (vedanå) is
experiencing. 2) Identification (saµjñå) lets an awareness grasp
its object. 3) Volition (cetanå) makes awareness move. 4) Attention (manaskåra) lets awareness follow its object. 5) Resolve
(adhimukti) makes awareness certain of its object. This mainly
means that one lets one’s awareness be free from weakness regarding the object it follows. 6) Interest (chanda) is application. 7) Contact (sparΩa) is a combination while scrutinizing the object. 8) Wisdom (prajñå) is analyzing. 9) Mindfulness (sm®ti) makes awareness
clearly recollect and not forget its object. 10) Concentration
(samådhi) makes awareness focus on one object. Such ten are universal with every awareness. They are called the generally permeating factors.
Second, the good generally permeating factors (kuΩalamahåbh¥mika) [also] number ten. 1) Faith (Ωraddhå) makes awareness
pure regarding its object. 2) Heedfulness (apramåda) is the constant practice of good qualities and the preservation of one’s mind.
3) Tranquility (praΩrabdhi) is the patient acceptance of awareness.
4) Equanimity (upek≈å) makes awareness even. 5) Shame (hr∆) is
staying respectful toward all qualities and the virtuous. 6) Modesty (apatråpya) is fear of sinful views. 7) Absence of greed (alobha)
is having no attachment to what is impure. 8) Absence of hatred
(adve≈a) is having no happiness in causing damage to any living
being. 9) Nonviolence (avihiµså) is feeling pity for living beings,
so that they are not harmed. 10) Energy (v∆rya) makes awareness
brave concerning what is good. Such ten are universal with every
good awareness. They are called the good generally permeating
factors.33
Third, the defiled generally permeating factors (kleΩamahåbh¥mika) are sixfold. 1) Delusion (moha) is foolishness, namely
ignorance, absence of knowledge, and absence of clarity. 2) Heedlessness (pramåda) is carelessness, not developing any good qualities. 3) Sloth (kaus∆dya) is laziness, the lack of mental courage.
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4) Absence of faith (åΩraddhya) is mental impurity. 5) Lethargy
(styåna) is the absence of patient acceptance in a corporeal or mental series. It means obscurity and heaviness. 5) Excitability (auddhatya) is the restlessness of awareness. The above six are universal with defiled awareness. They are called the defiled generally
permeating factors.34
Fourth, the bad generally permeating factors (akuΩalamahåbh¥mika) are twofold. 1) Shamelessness (åhr∆kya) makes awareness disrespectful toward any qualities and the virtuous. 2) Disregard (anapatråpya)—one is not fearful of anything sinful. These
two are universal with every bad awareness. They are called the
bad generally permeating factors.
Fifth, the factors of limited defiled extent (parittakleΩabh¥mika)
are tenfold. 1) Anger (krodha) causes exasperation. 2) Vengefulness (upanåha) is constantly pondering over one’s object of anger,
unremittingly contracting hatred. 3) Craftiness (Ωå†hya) is deviousness. 4) Deceit (måyå) is to fool others. 5) Envy (∆r≈yå) is when
one cannot stand another’s virtue. 6) Spite (pradåΩa) is when one
tightly clings to any evil, and therefore does not accept any fitting
reproval. 7) Hypocrisy (mrak≈a) is hiding one’s [own] evil. 8) Selfishness (måtsarya) makes one parsimonious regarding one’s lawful
possessions. 9) Arrogance (mada) is attachment to one’s own beauty
and strength, to one’s family, and so on, so that one is overbearing. 10) Violence (vihiµså) is bringing pressure to bear on others.
These ten can only be abandoned through spiritual practice. They
are universal in the stage of mental consciousness, and they are
called factors of limited defiled extent.
Sixth, the indeterminate factors (aniyata) are eightfold. 1) Initial thought (vitarka) is characterized by a coarse mental process
regarding an object. 2) Sustained thought (vicåra) is characterized
by a subtle mental process regarding an object. 3) Regret (kauk®tya)
means that one regrets an evil action that has been committed. 4)
Sleepiness (middha) is the inability to control one’s corporeal and
mental series, so that one’s awareness is drowsy. 5) Repugnance
(pratigha) makes one’s awareness enjoy harming living beings.
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6) Attachment (råga) is thirsting after the impure. 7) Pride (måna)
makes one haughty. 8) Perplexity (vicikitså) makes one uncertain.
Because these eight kinds are indeterminate in any of the aforementioned stages, they are called indeterminate.
The Abhidharmasamuccaya (Treatise on the Compendium
of Scholastics) and the Pañcaskandhaka (Treatise on the Five
Aggregates) explain eleven good [factors]: [add] inner realization
of the four truths, called absence of delusion. As for defiled attention and resolve, holding impurity as purity among secondary
defilements, one uses the term wrong attention and wrong resolve
among the fundamental defilements. That which is part of defiled
wisdom, holding perverted views and conjecturing about any truth,
is called incorrect comprehension. Among the secondary defilements, that which is part of defiled mindfulness, being unable to
clearly remember any object, is called forgetfulness. That which
is part of defiled concentration, letting awareness about any object
stray, is called distraction. The AbhidharmakoΩa (Treatise on the
Storehouse of Scholastics) does not have such a theory.
The above are the mental factors. Except for the two, feeling
and identification, they are all comprised in the formation aggregate. This ends [the discussion] of the [forty-six] mental factors.
There are fourteen kinds of dissociated formations (viprayuktasaµskåra). In a [mental] series of sentient beings the possession
of something else, associated with restraint, is called acquisition
(pråpti). The possession of something else, not associated with that
restraint, is called nonacquisition (apråpti). When the species of
sentient beings act in the same way, it is called the likeness of
beings (sattvasabhågatå). If one is born in the heaven of the sentient beings who do not have conceptual identification, there is a
factor that can make awareness and its concomitants stop. This
substance, which really exists, is called fruition without identification (åsaµjñikaphala).
There further is another factor that can make awareness
and its concomitants stop. It is called attainment without identification (asaµjñisamåpatti). Without identification is namely
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the appellation of the attainment. Or, having attained absence of
identification, one uses the term attainment without identification. When identification and feeling in the [mental] series of the
noble, as explained below, are extinguished, this really existing
substance is called attainment of cessation (nirodhasamåpatti).
As soon as a being is born and while it remains before it dies, one
uses the term faculty life ( j∆vitendriya). Previously nonexistent
but now existing is called birth ( jåti). What causes a brief stay is
called duration (sthiti). Change is called old age ( jarå). Decay is
called impermanence (anityatå). They are the four characteristic
marks of the conditioned (saµsk®talak≈a√a).
That which can explain the essence is called the group of words
(nåmakåya). That which explains the ultimate meaning is called
the group of sentences (padakåya). The basis of these two is called
the group of letters (vyañjanakåya). These are the fourteen factors. In this outline of the meaning there further is the disruption
of the harmonious sangha, called disharmony. The fruition of the
actions one has done matures for oneself, as if one was carrying
heavy debts, never unavailing. These things also bind. They are
the dissociated formations.
The Sarvåstivådins [say] that the three—matter, awareness,
and accompanying factors—are di›erent things. Sautråntika masters say that those three other factors are falsely said to be
di›erent.35 The forty-six accompanying mental factors, except feeling and identification, and that which is dissociated from [awareness] are called the formation aggregate (saµskåraskandha).36
The unconditioned factors [are discussed in Part V, pages 64–5].
Such material factors (r¥padharma) may be called the ten elements
(dhåtu), leaving out unmanifest matter. They are ten: eye and so
on. The factor [of ] awareness has seven elements, the six consciousnesses and the element of the mind faculty. When one explains
the bases, those seven factors are comprised by the one base mind
(manas). The accompanying mental factors, the dissociated factors,
the unconditioned factors, and unmanifest matter are all called the
element factors. They are also called the base factors.37
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Such is the explanation of the knowable: the five factors, the
five aggregates, the twelve bases, and the eighteen elements.
III. The Factors of the Path
Furthermore, the path. When someone with few desires, who is
contented and possesses the nature of a spiritual family,38 forsakes
the miscellaneous objects in body and mind and dwells in lay morality (i.e., an upåsaka), he must diligently pursue learning. When
he is extensively learned, he should reflect on the meaning of what
he has learned. After reflection he must develop himself, that is,
he must develop peace and insight. Someone with considerable
greed should develop the contemplation of foulness (aΩubhabhåvanå). Someone with considerable hatred should develop the contemplation of loving-kindness. Someone with considerable delusion should develop the contemplation distinguishing dependent
origination. Someone with a considerable ego should develop the
contemplation distinguishing the elements (dhåtuvyavasthåna).
Someone with considerable confusion should develop the contemplation counting the breath (anåpånasm®ti). After the completion
of peace and insight one develops resolve, and so understands in
proper order the body, internal and external. This is called the
establishment of mindfulness of the body. One understands in
proper order su›ering, happiness, and equanimity, which is called
the establishment of mindfulness of feeling. One understands in
proper order the six consciousnesses and the mental factors, which
is called the establishment of mindfulness of awareness. One understands in proper order identification, formation, and the unconditioned, which is called the establishment of mindfulness of the factors. The cultivation of these four factors means accumulation of
knowledge.39 After the path has accumulated this, one develops a
path of preparatory application.40 In the state of heat one abandons the evil already produced, one does not let the unproduced
evil be produced, one lets the good already produced increase, and
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one lets the unproduced good be produced. Such four factors are
called the four right exertions; some texts say right abandonments.
In the state of the summit: the concentration of interest in
good factors, the concentration of the e›ort to rejoice in the good,
the concentration of attention to good awareness, and the concentration of investigation into the good. Such are called the four
bases of supernatural power.
In the state of patient acceptance: proceeding in worldly perfect enlightenment, the purity is called faith, rejoicing in the cultivation of good factors is called energy, clearly remembering and
not forgetting is called mindfulness, special attention to one object
is called concentration, and knowing what to take and what to
leave is called wisdom. The practice of these five factors produces
good factors. Therefore they are called the five faculties. In the
state of the highest worldly [factor] one develops the five: faith,
energy, mindfulness, concentration, and wisdom. Because they can
destroy that which is adverse, they are called the five powers. This
is the path of preparatory application.
In the state of the path of vision one perceives the four truths,
which is called right view. The motivation for correct words is
called right thought. A truthful right explanation is called right
speech. Giving up bad actions is called right action. The rejection
of a wrong livelihood is called right livelihood. Striving for good
factors is called right e›ort. Clearly remembering and not forgetting is called right mindfulness. Special attention to one object is
called right concentration. Such eight factors are called the eight
members of the noble path.41 This is the path of vision.
That which is to be abandoned through the path of vision are
the distinct defilements, and also their acquisition and their characteristics.42 For the truth of su›ering in the realm of desire: attachment, repugnance, pride, ignorance, perplexity, belief in a self,
extreme view, the view that means attachment to moral precepts
and vows, adherence to particular views, and false view. For the
two truths, of origination and of cessation, for each one must subtract three views. Seven and seven are fourteen. For those that are
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abandoned through the truth of the path, subtract the first two
views. For the four truths in the realm of desire, this adds up to
thirty-two. For the four truths in the realm of form, subtract repugnance for each of them, adding up to twenty-eight. The same applies
to the realm of non-form. Thus in the three realms eighty-eight
are to be abandoned through the path of vision.
In the state of the spiritual path, clearly remembering good
factors is called the member of enlightenment mindfulness. Investigation into what to take and what to leave is called the member
of enlightenment wisdom. The search after vigor is called the member of enlightenment energy. The realization of pure joy is called
the member of enlightenment joy. Tolerance of body and mind is
called the member of enlightenment tranquility. Not being dragged
on by worldly factors, being free from attachment and free from
impediment, is called the member of enlightenment equanimity.
Letting awareness dwell on its object is called the member of
enlightenment concentration. The practice of these seven members is called the spiritual path.43
That which is to be abandoned through the spiritual path are
the innate defilements, their acquisition, and their characteristics. They are neutral, or impure and good. In the realm of desire
[there are] four: attachment, repugnance, pride,44 and ignorance.
Each has nine degrees, [making] altogether thirty six. In the first
trance (dhyåna) in the realm of form, repugnance is left out. The
remaining three each are ninefold, making twenty-seven. Thus
the same applies to the second, third, and fourth trances. In the
realm of form one has altogether the number one hundred and
eight. The same applies to the realm of non-form. Thus, [the defilements] to be abandoned through the spiritual path in the three
realms altogether number two hundred and fifty-two.45
Then one realizes the ten factors of the adept:46 right view,
right thought, right speech, right action, right livelihood, right
e›ort, right mindfulness, right concentration (i.e., the noble eightfold path), right liberation, and the knowledge of right liberation.
This is the path of the adept.
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IV. The Factors of Fruition
Furthermore, fruition. As one has generated the awareness [of
enlightenment] to deliver oneself from the cycle of existence (samsara) with the thirty-seven factors that are the members of enlightenment,47 as explained above, one is very swift when possessing
keen faculties [and thus] realizes arhatship in three births. In the
first birth one develops that which is good, contributing to liberation; [this is] called the path of accumulation. In the second birth
one develops that which is good, contributing to intellectual penetration; [this is] called the path of preparatory application.48 In
the third birth one may realize the fourth fruition as a Ωrama√a.
But with dull faculties one will be indolent, as this is not definite.
Concerning the path of the Ωrama√a (asceticism), one uses the
term fruition for the four—progress toward entering the stream,
and so on.49 Progress toward entering the stream happens in the
path of preparatory application. That which is comprised by the
previous animate and inanimate worlds is all unpleasant by nature.
This is the truth of su›ering. Furthermore, its cause is actions and
defilement. This is the truth of origination. Bringing liberation
thereof is the truth of cessation. Furthermore, its cause is the truth
of the path. When one’s practice is proficient and one gradually
realizes the path of vision because of this, one for the first
time realizes the truth of su›ering,50 which is fourfold by nature:
for change one uses the term impermanent; for the three
su›erings51 one uses the term painful; because that which really
exists does not have the same aggregates as a self, one uses the
term emptiness; because that which really exists is di›erent from
a self, one uses the term selflessness. One intuitively realizes their
four knowledges.52
Then one realizes the truth of origination, which is fourfold by
nature: as one sows causes of su›ering, it is a cause; as the cause
of su›ering is present, it is origination; as a continuation of causes
of su›ering, it is a source; because it accords with causes of su›ering,
it is a condition. One intuitively realizes their four knowledges.53
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Then one realizes the truth of cessation, which is fourfold by
nature: because the cause of su›ering ceases, it is cessation; because
the result of su›ering is appeased, it is appeasement; because it
surpasses the impure, it is excellent; abandoning the cycle of existence, it means escape. One intuitively realizes their four knowledges.54
Then one realizes the truth of the path, which is fourfold by
nature: because one proceeds to the meaningful, it is a path; because
one is in agreement with the right principles, it is right; because
one develops nonconceptual knowledge (nirvikalpaka jñåna), it is
a mode. One intuitively realizes their three knowledges.55
In the [above] fifteen one is said to progress toward the first
fruition [of the stream-enterer (srota-åpanna)]. As for the sixteenth, because one forever surpasses all existence in this truth
of the path, it leads to liberation. One intuitively realizes its one
knowledge.56 With these sixteen one dwells in the first fruition.
Having realized the four truths and their sixteen aspects, one’s
practice is proficient. When one abandons the first five among the
nine degrees of defilement that are to be abandoned through the
spiritual path in the realm of desire, one progresses toward oncereturning. Abandoning the sixth degree means the fruition of the
once-returner (sak®dågåmin). The once-returner returns to the
realm of desire, as he experiences one rebirth.
Because the three remaining degrees may be abandoned in
one rebirth in the realm of desire and when, intuitively realizing
the aspects, his practice is proficient, one abandons degrees seven
and eight, which is called progress toward non-returning. Abandoning the ninth degree is called the fruition of the non-returner
(anågåmin). The non-returner has completely abandoned all defilements of the realm of desire. As he will definitely not return to
the realm of desire to be reborn and when, intuitively realizing
the aspects of the higher realms, his practice is proficient, the nine
defilements of each of the four trances (dhyåna) and the four immaterial ones are abandoned. The first degree in the first trance is
the beginning.
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Up to the final abandonment of the eighth degree in the summit of existence,57 one is called someone who progresses toward
arhatship. Having abandoned the ninth degree one uses the term
fruition of arhatship. In arhatship one has completely and without any remainder abandoned defilement in the three realms. One
is called an arhat.
Scriptural texts58 say, “The eight [stages]: the stage of bright
vision, and so on.”59 The path of accumulation of the disciple is the
stage of bright vision. Desire has withered away, and the [sense]
faculties and their objects do not meet. The good that is developed
is called the stage of bright vision. The stage of the spiritual family is the path of preparatory application. One will not necessarily become a Buddha but one definitely will become one of the spiritual family of the disciples (Ωråvakas) or pratyekabuddhas. It is
called the stage of the spiritual family. The stage of the eighth
person means progressing toward the first fruition. Up to the
fruition of arhatship one uses the term stage of the eighth person.
The stage of vision means one dwells in the first fruition. Because
the aspects of the four truths are clearly realized one uses the term
stage of vision. The stage of attenuation is the fruition of the oncereturner. Because the defilements of the realm of desire have for
the most part been abandoned, one uses the term stage of attenuation. The stage of nonattachment is the fruition of the nonreturner. Because one is nonattached in the realm of desire, one
uses the term stage of nonattachment. The skilled stage is arhatship. When su›ering is known and its origination is abandoned,
when cessation is realized and the path is practiced, one uses the
term skilled stage. The stages of the disciples (Ωråvakas) are [that
of ] the once-returner,60 the non-returner, and the arhat. These
three are called stages of the disciple.
The stage of the pratyekabuddha: with the aforementioned
thirty-seven factors that are the members of enlightenment,61 one
wishes to realize bodhi (enlightenment) all by oneself. Thus one
generates the awareness [of enlightenment] and practices [the
thirty-seven factors of enlightenment] for a hundred great kalpas.
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Fascicle Two
With one’s last body one is reborn in a world without a Buddha.
Not making use of the teaching of a master, one completes the realization of solitary enlightenment (i.e., pratyekabuddha). This is
twofold: [like a] unicorn, and living with a group. One who is like
a unicorn lives all alone, possessing noble virtuous behavior. The
[second] kind who lives with a group stays with a group of people.
The final perfect Buddha: in order to become Buddha with the
aforementioned thirty-seven factors that are the members of enlightenment for the sake of all sentient beings, he has produced great
compassion and the excellent awareness of bodhi (bodhicitta). He
has served the Buddhas, so that they may all rejoice. For the sake
of others he has practiced the practice of the six perfections (påramitås)62 during three incalculable kalpas, finally becoming a Buddha.
¸åkyamuni, the Tathågata, once was a potter named Mahåprabha. In the place of MahåΩåkya Tathågata he for the first time
generated the awareness [of enlightenment]. During the first incalculable kalpa he served seventy-five thousand Buddhas. The last
Buddha was called RatnaΩikhin. During the second incalculable
kalpa he served seventy-six thousand Buddhas. The last Buddha
was called D∆paµkara. During the third incalculable kalpa he
served seventy-seven thousand Buddhas. The last Buddha was
called VipaΩyin.
The six perfections: because of his great compassion for all living beings he kindly gave all his belongings away. When he was
Crown Prince ViΩvåµtara he utterly completed the påramitå of
giving (dåna). When he was not yet without attachment his limbs
were cut o›, but he did not feel the least anger. When he was the
seer K≈åntivådin, his practice of the two [påramitås of ] patience
(k≈ånti) and [of ] morality (Ω∆la) was utterly perfect. When he was
the son of a bråhma√a he saw the Buddha Ti≈ya dwelling in the
concentration of the element fire and he circumambulated for seven
nights and days, forgetting to put down one foot. While he was
making his rounds, [Ti≈ya] said, “Neither in the heavens nor on
earth, neither in these realms nor in the abode of VaiΩrava√a, nor
in any place of the gods, going to their palaces, nor in any of the
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Treatise on the Elucidation of the Knowable
ten directions is there such a man, a bull king, a great Ωrama√a.
Searching the land and the forests in the mountains, nowhere is
your equal.”
Being praised in this way, he crossed nine kalpas and his
påramitå of energy (v∆rya) was utterly completed. When he was
dwelling on his adamantine seat in the place of perfection, at dusk
he subdued Måra’s crowd, and at dawn he entered the diamondlike concentration. His practice of the two, concentration (samådhi)
and wisdom (prajñå), was utterly completed. Thus he sat on the
adamantine seat. Before he subdued Måra he had developed enough
merit and knowledge during three incalculable kalpas. He had
served the Buddhas and, although he had completed the six perfections, he was an ordinary person (p®thagjana). Sitting on his
adamantine seat he realized the paths of vision and of spiritual
development, realizing perfect enlightenment. In the vehicle of
the disciples63 at the time of causality they do not assert an understanding of the factors as egoless and void, compassion, the practice of giving as tripartite,64 emptiness, or the aspects of the ten
stages.65 At the time of fruition they do not assert the enjoyment
body (saµbhogakåya), nor the four wisdoms.66
The factor of perfect enlightenment is comprised by six—the
body, knowledge, abandonment, benefiting others, great compassion, and the possession of qualities. There are two bodies, the
material body (r¥pakåya), and the Dharma body (dharmakåya).
The material body is the natural body, which has the thirty-two
primary and the eighty secondary marks. In order to save the gandharvas or Pilindavatsa, he appeared as a gandharva king or as
a noble universal monarch. This is the transformation body. But
the size of the natural bodies of the Buddhas, their age and fields,
and their faculties were di›erent in various kinds of ways. The
Dharma body has the ten factors of the adept.67 It is the same for
all the Buddhas.
There are two knowledges, full knowledge (parijñåna) and right
knowledge (saµprajåna). Full knowledge is namely awareness of
the aggregates, the elements, the bases, and the nature of cause
58
Fascicle Two
and result. That is why it is called full knowledge. Right knowledge is namely awareness of the factors of impermanence and so
on in the four truths. That is why it is called right knowledge.
There are two abandonments, abandonment of the obstruction
of defilements, and abandonment of the obstruction of the knowable. Abandonment of the obstruction of defilements namely remedies the fundamental defilements of attachment and so on, and
also the secondary defilements,68 so that they are abandoned. Abandonment of the obstruction of the knowable namely remedies the
obstructions—the object, the right time, and the factor of ignorance of something specific—so that they are abandoned. Benefiting others is twofold: establishing liberation for all sentient beings,
rejecting that which is o›ensive so that they may dwell in the
path; and establishing a good destination for all sentient beings,
rejecting evil so that they may dwell in what is good. Great compassion and the qualities will presently be explained.
The noble ones have said that there are eleven kinds of qualities: 1) dispassion (ara√a), 2) knowledge resulting from resolve
(pra√idhijñåna), 3) the four discriminations ( pratisaµvid), 4) the
six higher faculties (abhijñå), 5) the four trances (dhyåna), 6) the
four immaterial ones (år¥pya), 7) the four immeasurables (apramå√a), 8) the eight liberations (vimok≈a), 9) the ten all-bases
(k®tsnåyatana), 10) the eight spheres of mastery (abhibhåyatana),
and 11) the three concentrations (samådhis).
Dispassion: on the basis of awareness in the fourth trance one
wishes that no being would take their own person as an object and
bring forth any defilement. Because his reflection is concentrated
one uses the term dispassion.
Knowledge resulting from resolve: on the basis of awareness in
the fourth trance one’s resolve is considered to be first. It leads to
the rise of such knowledge. Because one gains knowledge according
to one’s resolve, one uses the term knowledge resulting from resolve.
The four discriminations: 1) discrimination of factors, because
one knows the names of the factors; 2) discrimination of the meaning, because one exactly knows the meaning; 3) discrimination of
59
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Treatise on the Elucidation of the Knowable
235c
language, because one exactly knows the words; and 4) discrimination of perspicuity, because one exactly knows the right principles. They are called the four discriminations.
The six higher faculties: 1) knowledge of the base of supernatural power, because one may roam unhindered through precipices; 2) knowledge of the divine ear, because one knows all di›erent
sounds, whether near or far; 3) knowledge of the divine eye,
because, as one sees fit one can take in what has been screened
o›—the forms in all directions, very small or far away; 4) knowledge of the mental make-up of others, because one knows whether
or not the awarenesses of others have desire; 5) knowledge of previous existences, because one knows the things in the former lives
of oneself and others; and 6) knowledge of the destruction of impurities, because one knows all paths, mundane or supramundane.
The first five [of the above six] are impure, based on the fourth
trance. The sixth is pure, because it is based on the ninth [stage].69
The four trances (dhyåna): in the first trance one has five members: 1) initial thought, 2) sustained thought, 3) joy, 4) happiness,
and 5) undivided attention. In the second trance one has four members: 1) inner serenity, 2) joy, 3) happiness, and 4) undivided attention. In the third trance one has five members: 1) equanimity,
2) right mindfulness, 3) tranquility, 4) the experience of happiness,
and 5) undivided attention. In the fourth trance one has four members: 1) pure equanimity, 2) pure mindfulness, 3) the experience of
neither su›ering nor happiness, and 4) undivided attention.
The four immaterial ones: because when developing application one reflects on 1) unlimited space, 2) unlimited consciousness,
and 3) emptiness, and at the moments of the right attainments
one relies on the other four aggregates, not on matter. As for the
name of the fourth one: because identification is weak and because
ignorance is namely superior, it is said to be 4) nonidentification.
But it has weak identification and is said to be of no nonidentification. Such is the process: the sphere of unlimited space, the
sphere of unlimited consciousness, the sphere of emptiness, and
the sphere of neither identification nor nonidentification. These
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Fascicle Two
are the names of the four immaterial ones. If one adds the attainment of cessation, one also uses the term nine gradual spiritual
attainments.70
The four immeasurables are benevolence (maitr∆), compassion
(karu√å), sympathetic joy (muditå), and equanimity (upek≈å). The
nature of the first two among the four is the absence of hatred.
Sympathetic joy is the feeling of contentedness. Equanimity is the
absence of attachment. Their objects are the sentient beings in
the realm of desire. The malice and gladness, attachment, anger,
and so on [of beings] are thus remedied.
The eight liberations depend on the first two [of the four]
trances: 1) the liberation in which one inwardly has a notion of
matter and contemplates external matter. The notion of its foulness becomes the notion of blue [of a corpse]. With matter one contemplates matter. 2) The liberation in which one inwardly has no
notion of matter and one contemplates external matter. One contemplates without any internal matter. 3) The pure liberation
based on the last trance. One dwells in its possession through personal realization and watches all matter becoming pure and bright.
Such are three kinds, and the four immaterial attainments are
the next four liberations. The attainment of the cessation of feeling and identification is the eighth liberation.
Relying on awareness of the summit of existence, the noble
ones are wearied with coarse feelings and identification, and
because of their tranquil meditative attainment they extinguish
awareness and the accompanying mental factors. This is called
attainment of cessation.
The ten all-bases: one totally contemplates earth, water, fire,
wind, blue, yellow, red, white, and the two spheres of unlimited
space and of unlimited consciousness. Depending on the fourth
trance one totally and without interruption contemplates the earth
base and and so on, taking the visible matter of [the realm of ]
desire as object. The first eight among the ten have the nature of
absence of attachment. The last two are subsequently the immaterial ones of space and of consciousness by nature.
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Treatise on the Elucidation of the Knowable
The eight spheres of mastery: 1) Inwardly having a notion of
matter, one contemplates few external forms; 2) inwardly having
a notion of matter, one contemplates many external forms; 3)
inwardly without any notion of matter, one contemplates few external forms; 4) inwardly without any notion of matter, one contemplates many external forms; 5) inwardly without any notion of
matter, one contemplates external forms, the four blue, yellow,
red, and white. With the first ones they become eight. The first
two among the eight are like the first liberation. The next two are
like the next liberation. The last four are like the third liberation.
[Question:] What is the di›erence between such eight spheres
of mastery and the three liberations?
236a
Answer: The liberations that were previously developed can
only reject. These spheres of mastery that are developed can control their object. At one’s wish it will never arise. As for the goal
of the development of liberations, and so on:71 1) delusions are
abandoned and far removed, and 2) obtaining excellent sovereignty
in concentration. One can therefore produce the qualities of dispassion and so on, and also the excellent higher faculties. Through
these one can change anything. One may retain or abandon,
because one brings about causes in various ways.
The three samådhis of emptiness, signlessness, and aimlessness. The samådhi of emptiness is a concentration associated with
the two aspects: empty and selfless. The samådhi of signlessness
is a concentration associated with the four aspects when taking
the truth of cessation as its object.72 Nirvana is signless, free from
the ten signs (nimitta),73 and so one uses the term signlessness.
Taking that concentration as one’s object, one obtains what is
called signlessness. The samådhi of aimlessness takes the remaining ten aspects of the truths as its object, being a concentration
that is associated with them: impermanent and painful, and the
cause, because of their distress; the path because of the need to
abandon, just like a raft.74 Taking that concentration as one’s
62
Fascicle Two
object, one obtains the term aimlessness. This samådhi is in any
case a passage as it addresses [the ten aspects].75
Because these qualities are common to the twice-liberated
arhats (because one who is liberated through wisdom is without
the three concentrations and the four immeasurables), pratyekabuddhas, and Tathågatas, they are called common qualities.76
There are eighteen unique factors (åve√ikadharma) of a Tathågata: the ten powers (bala), the four confidences (vaiΩåradya), the
three establishments of mindfulness (sm®tyupasthåna), and one
great compassion (mahåkaru√å).
The ten powers77 are: 1) the power of the knowledge of the possible and of the impossible, 2) the power of the knowledge of the
maturation of actions, 3) the power of the knowledge of the trances,
liberations, concentrations, and attainments, 4) the power of the
knowledge of the degree of the faculties [of beings], 5) the power
of the knowledge of the various resolves [of beings], 6) the power of
the knowledge of the various elements [of beings], 7) the power of
the knowledge of the ways to every destination, 8) the power of the
knowledge of previous existences, 9) the power of the knowledge
of birth and death, and 10) the power of the knowledge of the
destruction of impurities.
The four confidences78 are: 1) the confidence of perfect enlightenment, 2) the confidence of the destruction of impurity, 3) the
confidence of the explanation of obstacles, and 4) the confidence
of the explanation of the path. Because one is not afraid of others,
as one has the power of knowledge, they are called confidences.
As for the so-called three establishments of mindfulness,79
when the Tathågata expounds the doctrine and the disciples are
wholly respectful and practice with the right feeling, and when
the Tathågata does not become happy because of this but maintains equanimity, with right mindfulness (sm®ti) and with right
knowledge (saµprajåna), this is said to be the first establishment
of mindfulness of a Tathågata. When the assembly of disciples is
not respectful and does not practice with the right feeling, and
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Treatise on the Elucidation of the Knowable
236b
when the Tathågata does not become aggrieved because of that
but maintains equanimity, with right mindfulness and right knowledge, this is said to be the second establishment of mindfulness of
a Tathågata. When the assembly of disciples on one hand is respectful and practices with the right feeling but on the other hand is
disrespectful and does not practice with the right feeling, and when
the Tathågata does not become either happy or aggrieved because
of that but maintains equanimity, with right mindfulness and
right knowledge, this is said to be the third establishment of mindfulness of a Tathågata. Because these three all are mindfulness
and wisdom by nature, they are called establishments of mindfulness.
Great compassion: during the six times in the period of day
and night in every world, he contemplates who su›ers and who is
happy in the world, and who deserves training and consequent
benefit. That is why it is called great compassion.
The eighteen unique factors of a Tathågata and his three points
that do not need to be guarded80 are expounded in Mahayana, as
the vehicle of the disciples (Ωråvakas) has never heard of them.81
V. The Unconditioned Factors
Furthermore, there are three unconditioned factors (asaµsk®ta
dharma): space (åkåΩa), calculated cessation (pratisaµkhyånirodha),
and uncalculated cessation (apratisaµkhyånirodha).82 1) The unconditioned [factor of ] space: space has only non-returning as its nature.
Because it is everywhere unhindered, one uses the term the unconditioned [factor of ] space. When matter proceeds there, everything
else—doors, windows and openings, any light or darkness, the sky
or agha (sky)-matter—all are not unconditioned. 2) The unconditioned [factor of ] calculated cessation, that is, when pure knowledge does away with any obstructing taint. For the reality manifested by the two paths [of ] vision and of mental practice, one uses
the term unconditioned [factor of ] calculated cessation. 3) The
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Fascicle Two
unconditioned [factor of ] uncalculated cessation. When one can
forever stop the future coming into existence of the factors, one
obtains a cessation, called uncalculated cessation, that is di›erent
from the previous one. When one obtains [this cessation], not
because of any calculation but because one lacks the circumstances,
one uses the term uncalculated cessation.
As for these three unconditioned [factors], the Sarvåstivådins
concede that they have substance, but Sautråntika masters maintain that they are not formed.
Question: Why would suchness not be unconditioned?
Answer: It is selfless. The vehicle of the disciples does not assert
that a factor is selfless. And so the selflessness of the individual is
the sixteen aspects: impermanent, and so on. The aspects of the
three truths are conditioned. The aspects of the truth of cessation
are only the factor [of calculated] cessation, because they are nothing else. And so the inanimate and the animate worlds, the path,
fruition, and the unconditioned [factors] are the five things that
may be known, because they comprise all factors that may be
known.
The factors of the animate and inanimate worlds are the truth
of su›ering. The cause that realizes them is the truth of origination. The two factors—of the path and of fruition—are the truth
of the path. The unconditioned [factor of ] calculated cessation is
the truth of cessation. Space and uncalculated cessation are two
kinds of unconditioned [factors]. The two kinds are not comprised
by the four truths, because the two truths [of ] su›ering and origination are impure factors, and because the two truths [of ] the
path and cessation are pure factors. Thus the knowable factors,
both mundane and supramundane, both conditioned and unconditioned, have been explained.
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Treatise on the Elucidation of the Knowable
Afterword
236c
1. At the frequent request of the noble, wealthy, and intelligent
crown prince [Zhenjin], Blo-gros-rgyal-mtshan dPal-bzaç-po [Matidhvaja ¸r∆bhadra]
2. has applied his mindfulness to the sun: the KoΩa-Ωåstra
(Treatise on the Treasury), giving rise to the Abhidharma in the
world. Relying on it, he has composed this treatise on what should
be known by beings.
3. The guidelines are endless but he has compiled an outline
in a series of five: the inanimate [world], the animate [world], the
path, fruition, and the unconditioned factors.
4. And so they are clearly shown in detail now, in a lucid and
clear explanation. Yes, having understood this [Treatise on the]
Elucidation of the Knowable, one may further show it to others.
5. Phrases of this treatise may run counter to what is meaningful, my indolence being excessive, but I do wish for the patient
forbearance of the wise and also of the one who requested it.
6. May the good roots that are produced extend on all sides in
the realm of space. I wish to realize the unsurpassed fruition
together with all beings.
The Treatise on the Elucidation of the Knowable, [written] at the
request of the crown prince, Bodhisattva Zhenjin (Jiç-gim), compiled by the bhik≈u ’Phags-pa Matidhvaja ¸r∆bhadra, who takes
the dust upon his head of the feet of the Dharma King and Superior Master (lama) Sa-skya Mahåpa√∂ita in the year 1278,83 on
the third day of the last decade of the middle autumn month (September 12), a day under the constellation of Pu≈ya, at the great
glorious Dharma seat of Sa-skya.
Recorded by Miaoyin (Gho≈aka) and Zhishizi (Prajñåsiµha), possessing the scriptural texts, the discipline, and the treatises.
66
Notes
1
The measurements in this passage follow these linear measurements:
Seven near-emptinesses = one particle, paramå√u. “Near-emptiness” is
often used as an old translation for paramå√u.
Seven paramå√u = one atom, a√u.
Seven a√u = one loharajas, gold atom.
Seven loharajas = one abrajas, water atom.
Seven abrajas = one ΩaΩarajas, (width of the tip of a) hare’s hair.
Seven ΩaΩarajas = one avirajas, sheep’s hair.
Seven avirajas = one gorajas, bullock’s hair.
Seven gorajas = one chidra, (dust mote seen in ray of sunlight through
a) fissure (in a wall), i.e., våtåyanacchidrarajas.
Seven chidra = one likŌ, nit.
Seven lik≈å = one y¥ka, louse.
Seven y¥ka = one yava, barleycorn.
Seven yava = one açguliparvan, finger joint, i.e., the distance between
two joints of a finger.
Three parvan = one açguli, inch, i.e., the width of a finger.
Twenty-four açguli = one hasta, cubit.
Four hasta = one dhanus, arc, i.e., bow-length.
Five hundred dhanus = one kroΩa, the distance of a cow’s bellowing.
Eight kroΩa = one yojana, the distance an ox yoked to a cart could pull.
2
The picture is as follows: the wind circle is at the bottom; the water circle is formed on its surface. Above it is a golden-earth layer, which sustains Mount Sumeru in the middle. There are seven concentric golden
mountains, from Yugaµdhara to Nimiµdhara; the outer mountain is
Mount Cakravå∂a, which is made of iron. Between every two mountains
is an ocean. The seventh, last ocean, surrounded by Mount Cakravå∂a, is
salty and the four great continents rest on it. To the south is the continent of Jambudv∆pa, roughly triangular in shape, with two smaller continents at its tip, Cåmara and Aparacåmara. To the east is the continent
of Videha, shaped like a half-moon, with Deha and Videha as secondary
continents. To the north is the continent of Kuru, which is square, with
Kurava and Kaurava as secondary continents. To the west is Godån∆ya,
which is round, with ¸å†hå and Uttaramantri√a as secondary continents.
3
One lak≈a = one hundred thousand.
67
Notes
4
The eight qualities of water mentioned here and below in the text are:
1) cool (Ω∆tala), 2) clear (accha), 3) light (laghu), 4) savory (svådu), 5) soft
(m®du), 6) fragrant (ni≈p¥tigandhika), 7) does not hurt the throat
(ka√†ha), and 8) does not hurt the belly (kuk≈i).
5
Kailåsa?
6
Lake Manasa, Månasarovar?
7
The ¸∆tå River: the Tarim or Yarkand River, resurfacing as the Yellow River in China, as Xuanzang says.
8
Tibetan: Brag gSer-gyi (golden, suvar√a) bya-skyibs (a rock where birds
take shelter, prågbhåra). Chinese: ta, as in tåla, surface (of a rock)?
9
The Upper Swat Valley in Pakistan.
10
Siµhaladv∆pa: Sri Lanka; Suvar√adv∆pa: the name of this continent
continues for the island of Sumatra; Candradv∆pa: the Buckergunge
District in East Bangladesh? See Constance Hoog, Prince Jiç-gim’s Textbook of Tibetan Buddhism (Leiden: E. J. Brill, 1983), p. 84, note 17.
11
This agrees with the Tibetan version; see Hoog, p. 20.
12
The eight hot hells are: Saµj∆va, “reviving”; Kålas¥tra, “black thread”;
Saµghåta, “ground down”; Raurava, “cries”; Mahåraurava, “great
cries”; Tåpana, “burning”; Pratåpana, “great burning”; Av∆ci, “immediate.”
13
The term “intermediate kalpa” is used to distinguish an antarakalpa,
the original, “small” kalpa or eon, from a great kalpa (mahåkalpa) of
eighty kalpas. A kalpa is traditionally measured using various metaphors, for example, the time needed to wear away a great rock by wiping it with a piece of soft cotton from KåΩ∆ once every hundred years.
See Akira Sadakata, Buddhist Cosmology: Philosophy and Origins
(Tokyo: Køsei Publishing Co., 1997), p. 96.
14
The four supplementary hells (utsada) are: 1) Kukkula or Kuk¥la,
“heated by burning cha›”; 2) Ku√apa, “excrement”; 3) K≈uradhårå,
“sharp blades,” which is further threefold—K≈uramårga, “razor road,”
Asipattravana, “forest of sword-leaves,” and Aya˙Ωålmal∆vana, “forest with iron thorns”; and 4) K≈årodakå Nad∆, “ardent river,” called
Vaitara√∆, “without ford.”
15
The eight cold hells are: 1) Arbuda, “blisters”; 2) Nirarbuda, “abscesscracks”; 3), 4), and 5) are onomatopoeic terms: A†a†a, Apapa, and
Huhuva; 6) Bursting Open Like an Utpala (blue lotus) Flower; 7) Bursting Open Like a Red Lotus (padma); 8) Bursting Open Like a Very Red
(or crimson) Lotus (mahåpadma).
16
This is added in Nianchang’s text, Fozulidaitongzai (Annals of Buddha
and the Patriarchs through the Successive Dynasties), p. 487a7.
68
Notes
17
This passage should be added. See the Tibetan version, Hoog, p. 29;
Nianchang, p. 487b5; and KoΩa III, pp. 170–171.
18
Nianchang, p. 487c17.
19
Nianchang, p. 488a6.
20
Can be found in the Mahåyånas¥trålaµkåra. See Hoog, p. 85, note 40.
Chinese text in Taishø Vol. 31, No. 1604.
21
See pages 18–19 of this volume, 227c15–228a15 in the Taishø edition.
22
Twelve måsas = one saµvatsara (year); thirty ahoråtras (night-andday) = one måsa (month); thirty muh¥rtas = one ahoråtra (twenty-four
hours); thirty lavas = one muh¥rta (forty-eight minutes); sixty tatk≈a√as
= one lava; one hundred and twenty k≈a√as = one tatk≈a√a.
23
I.e., the Southern dynasty, Nanzhao, in Yunnan (937–1253 C.E.), vanquished by Qubilai.
24
In present-day Ningxia, Northern Shaanxi, part of Gansu and Qinghai. Xixia, the country of ¸es-rab dpal, was a dynasty of the Tanguts
from 1038 to 1227, when it was vanquished by Č inggis.
25
557–649 or 650 C.E.
26
742–804 C.E.
27
The three kinds of vows of a monk, which are to keep 1) the pråtimok≈asaµvara, the code of discipline, 2) the bodhisattva precepts, and 3) the
esoteric precepts.
28
1229–1243 C.E.
29
Reigned from 1260–1294 C.E.
30
1243–1286, Qubilai’s eldest son and heir-apparent in 1273.
31
Sarvåstivådins here means Vaibhå≈ikas, for example, Saµghabhadra.
Vasubandhu is a Sautråntika. See KoΩa III, p. 66, note 5.
32
These two paragraphs outline the categorization of the four truths: in
progressive dependent origination, the truths of origination (samudaya) and of su›ering (du˙kha) are distinguished. In retrogressive
dependent origination, the truths of the path (mårga) and of cessation
(nirodha) are distinguished.
33
A variant list of the good generally permeating factors (kuΩalamahåbh¥mika) adds absence of delusion (amoha).
34
A variant list of the defiled generally permeating factors (kleΩamahåbh¥mika) has the six less lethargy, but adding wrong attention (ayoniΩomanaskåra), wrong resolve (mithyådhimok≈a), incorrect knowledge
(asaµprajanya), forgetfulness (mu≈itasm®titå), and distraction (vik≈epa),
for a total of ten.
69
Notes
35
The Vaibhå≈ikas (Sarvåstivådins in the text here) say that the dissociated factors (viprayukta) are di›erent from matter (r¥pa), awareness
(citta), and accompanying mental factors (caitasika). Sautråntikas say
that these three are not di›erent from the dissociated factors.
36
The formation aggregate (saµskåraskandha) consists of: 1) the fortysix accompanying mental factors (caitasika) minus the first two of the
generally permeating mental factors (mahåbh¥mika), feeling (vedanå),
and identification (saµjñå); 2) the fourteen dissociated factors (viprayukta).
37
The ten elements (dhåtu) of the material factors are the five sense faculties (indriya) of eye, ear, nose tongue, body, and mind and their five
respective objects. The seven elements of the factor of awareness are
the six consciousnesses and the mind faculty. These seven elements
are the åyatana mind, manas. The accompanying mental factors
(caitasika), the dissociated factors (viprayukta), the unconditioned factors (asaµsk®ta), and unmanifest matter (avijñaptir¥pa) are collectively called the element factors (dharmadhåtu), also the base factors
(dharmåyatana).
38
I.e., gotra. For the relation of spiritual family with the six kinds of
arhats, see KoΩa VI, p. 252–3; see especially p. 252, note 4.
39
I.e., the path of accumulation, saµbhåramårga. The four establishments of mindfulness (sm®tyupasthåna), are mentioned: 1) mindfulness of the body (kåyasm®tyupasthåna), 2) mindfulness of feeling
(vedanåsm®tyupasthåna), 3) mindfulness of awareness (cittasm®tyupasthåna), and 4) mindfulness of the factors (dharmasm®tyupasthåna).
40
I.e., prayogamårga. In the path of preparatory application one follows
the four wholesome roots, aids to penetration (nirvedhabhåg∆ya
kuΩalam¥la): 1) heat (u≈magata) and the four right exertions or abandonments (samyakpradhåna or samyakprahå√a); 2) summit (m¥rdhan)
and the four bases of supernatural power (®ddhipåda): concentration
of interest in good factors (chanda-samådhi), concentration of the e›ort
to rejoice in the good (v∆rya-samådhi), concentration of attention to
good awareness (citta-samådhi), and concentration of investigation
into the good (m∆måµsa-samådhi); 3) patient acceptance (k≈ånti) and
the five faculties: faith (Ωraddhå), energy (v∆rya), mindfulness (sm®ti),
concentration (samådhi), and wisdom ( prajñå); and 4) the highest
worldly factor (laukikågradharma) with the five powers (bala), i.e.,
faith, energy, mindfulness, concentration, and wisdom.
41
The noble eightfold path, the teaching of the fourth noble truth: 1) right
view (d®≈†i), 2) right thought (saµkalpa), 3) right speech (våc), 4) right
action (karmånta), 5) right livelihood (åj∆va), 6) right e›ort (vyåyåma),
7) right mindfulness (sm®ti), and 8) right concentration (samådhi).
42
The following passages give an explanation of the ninety-eight defile-
70
Notes
ments and how they are abandoned in each of the four truths. There
are ten fundamental defilements: 1) attachment (råga), 2) repugnance
(pratigha), 3) pride (måna), 4) ignorance (avidyå), 5) perplexity (vicikitså), 6) belief in a self (satkåyad®≈†i), 7) extreme view (antagråhad®≈†i), 8) attachment to moral precepts and vows (Ω∆lavrataparåmarΩa),
9) adherence to particular views (d®≈†iparåmarΩa), and 10) false view
(mithyåd®≈†i).
To be abandoned through the vision of the four noble truths
(darΩanaheya):
In the realm of desire (kåmadhåtu):
truth of su›ering (du˙kha) = ten defilements
truth of origination (samudaya) = seven (less three: belief in a self,
extreme view, and attachment to moral precepts and vows)
truth of cessation (nirodha) = seven (less three: belief in a self,
extreme view, and attachment to moral precepts and vows)
truth of the path (mårga) = eight (less two: belief in a self and
extreme view)
—these add up to thirty-two;
In the realm of form (r¥padhåtu):
truth of su›ering = nine (less repugnance; no repugnance in the
realm of form)
truth of origination = six (less three: belief in a self, extreme view,
and attachment to moral precepts and vows)
truth of cessation = six (less three: belief in a self, extreme view,
and attachment to moral precepts and vows)
truth of the path = seven (less two: belief in a self and extreme view)
— These add up to twenty-eight;
In the realm of non-form (år¥pyadhåtu)
truth of su›ering = nine (less repugnance; no repugnance in the
realm of non-form)
truth of origination = six (less three: belief in a self, extreme view,
and attachment to moral precepts and vows)
truth of cessation = six (less three: belief in a self, extreme view,
and attachment to moral precepts and vows)
truth of the path = seven (less two: belief in a self and extreme view)
— These add up to twenty-eight;
Thirty-two + twenty-eight + twenty-eight = eighty-eight.
To be abandoned through the spiritual path (bhåvanåmårga):
in the realm of desire = four, i.e., attachment, repugnance, pride,
and ignorance
in the realm of form = three, i.e., the above four less repugnance
in the realm of non-form = three, the above four less repugnance
— These add up to ten, for a total of ninety-eight.
71
Notes
In addition, each defilement is ninefold: weak-weak, medium-weak,
strong-weak; weak-medium, medium-medium, strong-medium; weakstrong, medium-strong, strong-strong.
So, thirty-six (the ninefold four defilements) + twenty-seven (the
ninefold three defilements) in each of the four trances (dhyåna) = one
hundred and eight + twenty-seven (the ninefold three defilements) in
each of the four attainments (samåpatti) = one hundred and eight =
two hundred and fifty-two.
43
In the spiritual path (bhåvanåmårga) one practices the seven factors
of enlightenment (saµbodhyaçga): 1) mindfulness (sm®ti), 2) wisdom
( prajñå), investigation of factors (dharmapravicaya), 3) energy (v∆rya),
4) joy ( pr∆ti), 5) tranquility ( praΩrabdhi), 6) equanimity (upek≈å), and
7) concentration (samådhi).
44
Should be pride (måna), not delusion (moha), which is synonymous
with ignorance (avidyå). See Hoog, p. 64.
45
The text mistakenly has “one hundred and fifty-two” here, which has
been corrected. See note 42 and Hoog, p. 64.
46
After the previous paths, commonly known as the path of the learner,
(Ωaik≈amårga), follows the path of the adept (aΩaik≈amårga). The adept
(aΩaik≈a) realizes ten factors: the noble eightfold path, from right view
(samyagd®≈†i) to right concentration (samyaksamådhi), plus right liberation (samyagvimukti) and knowledge of right liberation (samyagvimuktijñåna). See KoΩa VI, p. 295.
47
The thirty-seven factors of enlightenment (bodhipåk≈ikadharma) are:
the four establishments of mindfulness (sm®tyupasthåna), the four
right exertions (samyakpradhåna), the four bases of supernatural power
(®ddhipåda), the five faculties (indriya), the five powers (bala), the
noble eightfold path (åryamårga), and the seven factors of enlightenment (saµbodhyaçga).
48
The four establishments of mindfulness, which contribute to liberation
(mok≈abhåg∆ya) in the path of accumulation (saµbhåramårga), and
the four wholesome roots, which contribute to intellectual penetration
(nirvedhabhåg∆ya) in the path of preparatory application (prayogamårga). See also notes 39 and 40.
49
The four fruitions of the path of the Ωrama√a are: 1) fruition of the
stream-enterer (srotaåpattiphala), 2) fruition of the once-returner
(sak®dågåmiphala), 3) fruition of the non-returner (anågåmiphala),
and 4) fruition of arhatship (arhattvaphala).
50
Here the path of vision (darΩanamårga) of the four truths is explained.
One successively realizes the four truths in their four aspects (åkåra).
For the knowledges ( jñåna) associated with these, see notes 52, 53, 54,
55, and 56.
72
Notes
The sixteen aspects, i.e., the fourfold aspects of the four truths, are
as follows. Su›ering: impermanent (anitya), painful (du˙kha), empty
(Ω¥nya), and selfless (anåtmaka). Origination: cause (hetu), origination
(samudaya), source (prabhava), and condition (pratyaya). Cessation:
cessation (nirodha), appeasement (Ωånta), excellent ( pra√∆ta), and
escape (ni˙sara√a). Path: path (mårga), right (nyåya), mode (pratipatti), and leading to liberation (nairyå√ika). The sixteenth moment
is the beginning of the spiritual path (bhåvanåmårga).
51
See KoΩa VII, p. 78, for the three su›erings (du˙khatås), i.e., the
su›ering (du˙kha) du˙khatå, the formation (saµskåra) du˙khatå, and
the transformation (pari√åma) du˙khatå.
52
Of the four knowledges, two are in the realm of desire: 1) patient acceptance (of the knowledge) of the dharma concerning su›ering (du˙khe
dharma [ jñåna] k≈ånti), and 2) knowledge of the dharma concerning
su›ering (du˙khe dharmajñåna). In the two higher realms of form and
non-form are the other two: 3) subsequent patient acceptance (of the
knowledge) concerning su›ering (anvaya [ jñåna] k≈ånti), and 4) subsequent knowledge concerning su›ering (anvayajñåna).
53
This follows the same scheme as in note 52 above, with two in the realm
of desire: 1) patient acceptance of the dharma concerning origination
(samudaye dharmak≈ånti) and 2) knowledge of the dharma concerning origination (samudaye dharmajñåna); and two in the higher realms:
3) subsequent patient acceptance concerning origination (samudaye’nvayak≈ånti), and 4) subseqent knowledge concerning origination
(samudaye’nvayajñåna).
54
Again, following the same scheme as in notes 52 and 53: 1) patient
acceptance of the dharma concerning cessation (nirodhe dharmakŌnti);
2) knowledge of the dharma concerning cessation (nirodhe dharmajñåna); 3) subsequent patient acceptance concerning cessation (nirodhe’nvayak≈ånti); and 4) subseqent knowledge concerning cessation
(nirodhe’nvayajñåna).
55
See notes 52, 53, and 54 above.The fourth knowledge, subsequent knowledge concerning the path (marge’nvayajñåna) is no longer in the path
of vision (darΩanamårga) but in the spiritual path (bhåvanåmårga).
56
I.e., subsequent knowledge concerning the path (marge’nvayajñåna).
57
I.e., bhavågra, the fourth and final stage in the realm of non-form, also
called the base of neither identification nor nonidentification (naivasaµjñånåsaµjñåyatana).
58
The Prajñåpåramitå (Perfection of Wisdom) literature, for example
Kumåraj∆va’s PañcaviµΩatisåhasrikåprajñåpåramitå-s¥tra, Taishø
Vol. 8, Number 223.
73
Notes
59
The eight stages (bh¥mi) are: 1) of bright vision (ΩuklavidarΩana), 2) of
the spiritual family (gotra), 3) of the eighth person (aŠamaka), 4) of
vision (darΩana), 5) of attenuation (tanu), 6) of nonattachment (v∆taråga), 7) of skill (k®tåvi)—attainment of this stage means arhatship
for the disciple (Ωråvaka), and 8) of the solitary enlightened one
(pratyekabuddha), of which there are two types—like a unicorn,
(kha∂gavi≈åna) and living with a group (vargacårin).
60
Should be “once.” See Hoog, p. 69.
61
See note 47.
62
The six perfections (påramitås): 1) giving (dåna), 2) patience (kΩånti),
3) morality (Ω∆la), 4) energy (v∆rya), 5) concentration (samådhi), and
6) wisdom (prajñå).
63
The vehicle of the disciples (Ωråvakayåna), i.e., the Hinayana.
64
There is a giver, a recipient, and the act of giving.
65
The ten bodhisattva stages (bh¥mi): 1) of joy (pramuditå-bh¥mi), 2)
of purity (vimalå-bh¥mi), 3) of radiance (prabhåkar∆-bh¥mi), 4) blazing (arci≈mat∆-bh¥mi), 5) di‡cult to conquer (sudurjayå-bh¥mi), 6) in
view of wisdom (abhimukh∆-bh¥mi), 7) far-reaching (d¥raµgamåbh¥mi), 8) immovable (acalå-bh¥mi), 9) of good thoughts (sådhumat∆bh¥mi), and 10) of the Dharma cloud (dharmameghå-bh¥mi).
66
The four wisdoms of a Buddha: 1) great perfect mirrorlike wisdom
(ådarΩa-jñåna), 2) equality wisdom (samatå-jñåna), 3) discriminating
wisdom ( pratyavek≈a√å-jñåna), and 4) duty-fulfillment wisdom
(k®tyånu≈†håna-jñåna).
67
See note 46.
68
I.e., the ten fundamental defilements (kleΩa), see note 42; and the sixteen secondary defilements (upakleΩa). See KoΩa V, pp. 90–1.
69
I.e., the summit of existence (bhavågra). See note 57.
70
I.e., the four trances (dhyåna), the four immaterial attainments
(år¥pya), and the attainment of cessation (nirodhasamåpatti).
71
See KoΩa VIII, p. 210.
72
All four aspects (åkåra) of the truth of cessation. See note 50.
73
See KoΩa VIII, p. 185. The ten signs (nimitta) are the five external bases
(åyatana), the objects of the sense faculties, e.g., matter, etc.; the male
and female marks; and the three characteristics of the conditioned:
birth, duration, and death.
74
The remaining ten aspects (åkåra) referred to here are: of su›ering,
the two aspects of impermanent (anitya) and painful (du˙kha); of cause,
i.e., origination, all four: cause (hetu), origination (samudaya), source
(prabhava), and condition (pratyaya); and of the path, all four: path
74
Notes
(mårga), right (nyåya), mode (pratipatti), and leading to liberation
(nairyå√ika).
75
KoΩa VIII, p. 186, note 3: tadatikramåbhimukhatvåt.
76
All these qualities (gu√a) belong to the: 1) twice-liberated (ubhayatovimukta, i.e., through the power of wisdom and concentration) arhat;
2) pratyekabuddha, and 3) Tathågata.
77
See KoΩa VIII, pp. 69–71.
78
See KoΩa VII, p. 75.
79
See KoΩa VII, p. 76.
80
I.e., arak≈ya. Because the Tathågata’s conduct is pure, he does not need
to guard his actions of body, speech, and mind.
81
The eighteen unique factors (åve√ikadharma) of a Tathågata are
explained in the KoΩa VII, but the three points that do not need to be
guarded (arak≈ya) belong to the Mahayana.
82
See KoΩa II, pp. 279 et seq.
83
The year Renyin is 1302, but Wuyin, 1278, is meant. See Hoog, p. 82.
’Phags-pa died in 1280. Zhenjin died in 1285.
75
Bibliography
Bagchi, P. C. “Chang so che lun (Jñeya-prakåΩa-Ωåstra). An Abhidharma
work of ¸åskya-Pa√∂ita of Tibet,” in Sino-Indian Studies, Vol. II, 3–4,
1946–47, pp. 136–56.
Bareja-Starzynska, Agata. “The Essentials of Buddhism in the Č iqula kereglegč i: A Sixteenth-century Mongolian Buddhist Treatise,” in Studia
Indologiczne, Vol. IV, 1997, pp. 1–30.
Franke, Herbert. “Sha-lo-pa (1259–1314), A Tangut Buddhist Monk in Yüan
China,” in Religion und Philosophie in Ostasien, Festschrift für Hans
Steininger. Gert Naundorf, Karl-Heinz Pohl, and Hans-Hermann
Schmidt, eds. Würzburg, Germany: Köningshausen und Neumann, 1985,
pp. 201–22.
Hoog, Constance. Prince Jiç-gim’s Textbook of Tibetan Buddhism. Leiden,
The Netherlands: E. J. Brill, 1983. Religious Texts and Translations
Series: Nisaba Vol. 13.
La Vallée Poussin, Louis de. L’AbhidharmakoΩa de Vasubandhu. Six volumes. Brussels: Mélanges Chinois et Bouddhiques, Vol. XVI, 1971.
Sadakata, Akira. Buddhist Cosmology: Philosophy and Origins. Tokyo: Køsei
Publishing Co., 1997.
Willemen, Charles. “New Ideas about Sarvåstivåda Abhidharma,” in the
Indian Journal of Buddhist Studies, Vol. X, 1–2, 1998, pp. 82–94.
77
THE CYCLE OF THE FORMATION OF THE
SCHISMATIC DOCTRINES
Contents
The Cycle of the Formation of the Schismatic Doctrines
Translator’s Introduction
TSUKAMOTO Keishø
83
The Cycle of the Formation of the Schismatic Doctrines
Chapter I. Introductory Verse
Chapter II. Origin and Distribution of the Buddhist Schools
Chapter III. Doctrines of the Four Schools of the
Mahåsåµghikas
Chapter IV. The Later Di›erentiated Doctrines of the
Four Schools of the Mahåsåµghikas
Chapter V. Doctrines of the BahuΩrut∆yas
Chapter VI. Doctrines of the Prajñaptivådins
Chapter VII. Doctrines of the Three Schools of the
Andhra Mahåsåµghikas
Chapter VIII. Doctrines of the Sarvåstivådins
Chapter IX. Doctrines of the Haimavatas
Chapter X. Doctrines of the Våts∆putr∆yas and Their
Four Schools
Chapter XI. Doctrines of the Mah∆Ωåsakas
Chapter XII. The Later Di›erentiated Doctrines of the
Mah∆Ωåsakas
Chapter XIII. Doctrines of the Dharmaguptakas
Chapter XIV. Doctrines of the KåΩyap∆yas
Chapter XV. Doctrines of the Sautråntikas
Chapter XVI. Concluding Verse
127
129
131
133
135
Bibliography
137
81
91
93
97
103
105
107
109
111
117
119
123
Translator’s Introduction
The text translated here with the title Cycle of the Formation of
Schismatic Doctrines (Samayabhedoparacanacakra) is number 2031
in volume 49 of the Taishø Shinsh¥ Daizøkyø. Though brief, this text
is of considerable interest to Buddhists and scholars of the history of
Buddhism during its early centuries. The Cycle of the Formation of
Schismatic Doctrines is an essay by the scholar-monk Vasumitra,
concerning the unorthodox and schismatic doctrines within the
Buddhist sangha (community of monks) that began to arise soon after
the parinirvå√a of the Buddha, and which led to the formation of a
number of di›erent schools. Vasumitra was looking back on this situation some four hundred years after the Buddha’s passing. Thus,
the text is an account, or record, of the proliferation of schools and
the di›ering points of doctrines that separated them. It is both a history of early Buddhism and a lament for what had become of the
Buddha’s teaching.
Why did ¸åkyamuni’s followers splinter into many contentious
and wrangling groups? In some cases, certain monks remembered
certain teachings of the Buddha di›erently than the versions preserved in the memories of other monks. This is not surprising given
the fact that the teachings were passed down via oral tradition. The
Dharma was not committed to written form until several hundred
years after the Buddha’s time. Consequently, there was variation in
the memorized and orally transmitted material. Also, some parties
within the sangha wanted a relaxation of some of the monastic rules,
a move opposed by others. Other doctrines arose through the process
of change in the conception of what constitutes a Buddha. As the
view of the historical Buddha began to evolve and assume a more
cosmic, universal nature, old doctrines had to give way to teachings
83
Cycle of the Formation of the Schismatic Doctrines
that conformed to this new conception. These and other factors led
to the development of new doctrines, and new schools arose out of
this situation. This was the situation that Vasumitra refers to as a
“disaster” in the Cycle of the Formation of Schismatic Doctrines.
This unsalutary state of a›airs began, the author tells us, when
a large number of monks began to promulgate doctrines that were
abhorrent to the more conservative faction of the sangha. Each faction insisted that its version of the teaching was the correct one and
no agreement was possible. Tradition has it that a council was called
by King AΩoka (r. 268–232 B.C.E.) to settle the dispute but no reconciliation occurred, and the doctrinal schism became the basis for an
actual schism in the sangha itself. The more conservative side, who
were in the minority, began to call themselves the Sthaviras (“Elders”),
while the larger group became known as the Mahåsåµghikas (“Majority Party”). Thus, the Buddha-Dharma was divided into two, a division that has endured into modern times.
Many scholars interested in the history of Buddhism believe that
the Mahåsåµghika school may have been one of the primary sources
for the ideas that were developed more fully in the later Mahayana
tradition, which was to become the form of Buddhism prevalent in
North and East Asia. Comparing the Mahåsåµghika teachings listed
by Vasumitra with the teachings of the Sthaviras, it is possible to
detect a fundamentally di›erent attitude toward such matters as the
nature of a Buddha. Was ¸åkyamuni simply a human teacher, subject to the same law of impermanence as all living beings, or is a
Buddha by nature a being of radically di›erent order—if not completely divine, then very nearly so? Mahåsåµghika teachings show
the beginning of a process of elevating the historical Buddha to a
much more exalted status.
The numerous sects that grew out of the original schism survived
for awhile, taught their doctrines, and subsequently vanished. Almost
none survived to today. Some had a strong e›ect on developments in
later Buddhism, such as the possible roots of the Mahayana in Mahåsåµghika doctrine. The Sarvåstivådins became famous for a type of
literature called Abhidharma, which made careful definitions of terms
84
Translator’s Introduction
found in the sutras, lists of relationships among the terms, and so
on. The school itself did not survive, but the compendious AbhidharmakoΩa authored by the fourth-century scholar-monk Vasubandhu
remained important for many Buddhists of later times. The school
also left us their monastic regulations (Vinaya), important for comparative study. The Sthaviras migrated to Sri Lanka where they
became known as the Theras (“Elders”). Their version of the Dharma
spread to Southeast Asia, where it remains very influential in the
modern-day cultures and societies of the region, including those of
Thailand, Burma, Laos, Cambodia, and southern Vietnam. The Theravadin school, as it is now known, claims to teach the true, undistorted doctrines of ¸åkyamuni and rejects the teachings of the Mahayana traditions that perhaps got their start with the Mahåsåµghikas
centuries ago.
The reader will find here a number of doctrines that were very
controversial in their day. The Våts∆putr∆yas taught the real existence of the pudgala, “person” or “self.” This is remarkable because
all other sects of the time agreed that a fundamental teaching of the
Buddha is that no inherently existing person, self, or being exists,
and all modern forms of Buddhism likewise agree that no such entity
exists. Yet, as we can see from this text, at one time this teaching
was pro›ered by the Våts∆putr∆yas in great seriousness. Other doctrines of a metaphysical nature indicate the great amount of speculation taking place in the Buddhist community after the parinirvå√a
of the Buddha. The number of these doctrines as well as their variety bear witness to Vasumitra’s lament concerning the proliferation
of novel doctrines and new schools.
Author of the Text
The Cycle of the Formation of the Schismatic Doctrines is attributed
to a certain Vasumitra. The name Vasumitra recurs in many di›erent
traditions, standing among others for eight Sarvåstivådins, three
bodhisattvas, three authors of the Avadåna literature, and so on.
However, since these traditions were not independent from each other,
the Vasumitras they refer to might have all been the same person.
85
Cycle of the Formation of the Schismatic Doctrines
Kuiji (632–682), author of a commentary on the Chinese translation of this treatise by Xuanzang (600–664), identifies the author
of the Samayabhedoparacanacakra with the Vasumitra who lived
about four hundred years after the Buddha’s parinirvå√a. Because
this figure is said to have been one of the compilers of the Abhidharmamahåvibhå≈å, we can conclude that he must have been a follower of
the Sarvåstivådin school.
Texts and Translations
While the original Sanskrit text of the Samayabhedoparacanacakra
has been lost, there are extant three Chinese translations and one
Tibetan translation:
1. Shibabulun, Taishø Vol. 49, No. 2032, compiled by Kumåraj∆va
in 401–413.
2. Buzhiyilun, Taishø Vol. 49, No. 2033, translated by Paramårtha
in 548–569.
3. Yibuzonglunlun, Taishø Vol. 49, No. 2031, translated by Xuanzang in 662.
4. Gshuç lugs kyi bye brag bkod pa˙i ˙khor lo, Øtani No. 5639,
Tøhoku No. 4138, translated by Dharmåkara and Bzaç-skyoç in the
ninth century.
In addition, there are extant three versions of commentaries on
the text:
1. Bushiyilunsu, by Paramårtha. Although the original text of
this commentary has been lost, scattered fragments are found quoted
in the Sanrongengikeny¥sh¥, Taishø Vol. 70, No. 2300, written by
Chøzen in 1208.
2. Yibuzonglunlunshuji, written by Kuiji in 662 (Dainipponzokuzø, Vol. 3, fascicle 3).
3. Ibush¥rinronjukkimokuron (Subcommentary on the Yibuzonglunlunshuji) by Eiten, 1791 (Nippondaizøkyø, part 3, Ronjobu, Shøchinchidosh¥rinronshøsho).
4. Ibush¥rinronjukkihotsujin (Subcommentary on the Yibuzonglunlunshuji) by Oyama Kenei, Kyoto 1891.
86
Translator’s Introduction
This English translation of the Samayabhedoparacanacakra is
based on the seventh-century version by Xuanzang, the Yibuzonglunlun (Ibush¥rinron). The contents and structure of this text does
not di›er substantially from those of the other two Chinese versions
by Kumåraj∆va and Paramårtha. In this translation I have omitted
minor variants, while significantly di›erent readings from the other
two Chinese versions are provided in parentheses. Glosses, simple
definitions, and the Sanskrit terms for certain words or phrases are
also given in parentheses, while brackets indicate interpolated material to clarify meanings.
I wish to thank my student Dr. Paul Hoornaert, lecturer at
Kanazawa University, with whom I read the Yibuzonglunlun in the
seminar on Buddhist history at Tøhoku University during the academic years 1981–4, for his help in the preparation of this English
translation.
87
THE CYCLE OF THE FORMATION OF THE
SCHISMATIC DOCTRINES
by
Bodhisattva Vasumitra
Translated into Chinese by Xuanzang
Chapter I
Introductory Verse
When a hundred-odd years had elapsed
After the parinirvå√a of the Buddha,
There arose [two] di›erent schools of the sacred teaching.
This was the beginning of disaster.
As the clinging to divergent views kept on growing,
There accordingly arose many more [subsidiary] schools.
On the basis of their respective scriptures (Ågamas),
Each school asserted views that inspired the disgust [of
other schools].
The great bodhisattva Vasumitra,
Endowed with eminent knowledge, intellect, and insight,
A great sage and Buddhist mendicant,
Looked back to those times and examined them critically.
Examining exhaustively all the various worldly views
That were whirling round and round,
And splitting apart the words of the Muni (“Sage,” i.e.,
the Buddha),
He decided to expound all those teachings [in this work].
One should closely examine the teaching of the Buddha,
And, basing oneself on the teaching of the holy truths,
One should pick up the truth
As if gathering gold from heaps of sand.
91
15a6
Chapter II
Origin and Distribution of the
Buddhist Schools
This is the tradition that was handed down to me from mouth to
mouth: A hundred-odd years had passed since the Venerable
Buddha entered parinirvå√a. It was a far from saintly time, as if
the sun had been setting for a long time.
At Kusumapura in the kingdom of Magadha, King AΩoka ruled
over Jambudv∆pa (India) under a white umbrella (i.e., a symbol of
his sovereignty), his rule extending to gods and humans. During
his reign the great Buddhist sangha was split for the first time.
In fact, because the four communities disagreed on their interpretation of the Five Propositions of Mahådeva, the Buddhist
sangha divided into two schools: the Mahåsåµghikas and the
Sthaviras. The four communities were: 1) the Någa community,
2) the barbarian community of the border region (Pratyantikas),
3) the community of the learned (BahuΩrut∆yas), and 4) the community of the venerables (Sthaviras).
The Five Propositions are explained in the following verse:
[Arhats] are tempted by others. [They still have] ignorance.
They still doubt. They are made aware of their
enlightenment by others (i.e., their teachers).
The [holy] path is produced through the vocal expression
[of su›ering].
This is the true teaching of the Buddha.
Later, during the second century [after the Buddha’s parinirvå√a], three schools issued from the Mahåsåµghikas: 1) the
Ekavyåvahårikas, 2) the Lokottaravådins, and 3) the Kukku†ikas
(Paramårtha: Kauk¥likas).
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Cycle of the Formation of the Schismatic Doctrines
15b
Subsequently, during the second century, still another school
called the BahuΩrut∆yas issued from the Mahåsåµghikas.
And again during the second century, another school called
the Prajñaptivådins issued from the Mahåsåµghikas.
At the close of the second century, there was a heretic mendicant who abandoned the heretical doctrine and converted to the
Right Dharma. His name was also Mahådeva. He joined the Mahåsåµghika order and received his final ordination (upasaµpadå) in
that same order. He was learned (bahuΩruta) and diligent (v∆rya).
He dwelled on the Mountain of the Caitya (stupa), where he again
discussed the Five Propositions in detail with the monks of his school.
As a result of the ensuing controversy, the Mahåsåµghika school
split into three: 1) the CaityaΩailas, 2) the AparaΩailas, and 3) the
UttaraΩailas.
Thus there were four or five schisms in the Mahåsåµghika
school. The original school and its o›shoots add up to the following nine schools: 1) the Mahåsåµghikas, 2) the Ekavyåvahårikas,
3) the Lokottaravådins, 4) the Kukku†ikas, 5) the BahuΩrut∆yas,
6) the Prajñaptivådins, 7) the CaityaΩailas, 8) the AparaΩailas,
and 9) the UttaraΩailas.
The sangha of the Sthaviras maintained unity and perfect harmony for many years. At the beginning of the third century a
minor controversy set in, as a result of which the sangha was
divided into two schools: 1) the Sarvåstivådins, also called the Hetuvådins, and 2) the P¥rvasthaviras, who later changed their name
to the Haimavatas.
Later, during the third century [after the Buddha’s parinirvå√a], a school called the Våts∆putr∆yas issued from the Sarvåstivådins.
And again during the third century, four schools issued from
the Våts∆putr∆yas: 1) the Dharmottar∆yas, 2) the Bhadrayå√∆yas,
3) the Saµmat∆yas, and 4) the ˛å√∂agirikas (Kumåraj∆va: ˛a√√ågarikas).
Thereafter, during the third century, a school called the
Mah∆Ωåsakas issued from the Sarvåstivådins.
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Chapter II
Later, during the third century, a school called the Dharmaguptakas issued from the Mah∆Ωåsakas. The founder [Dharmagupta] held himself to be the successor of the master Maudgalyåyana.
At the end of the third century, a school called the KåΩyap∆yas,
or Suvar≈akas, issued from the Sarvåstivådins.
At the beginning of the fourth century still another school,
called the Sautråntikas, or Saµkråntikas, issued from the Sarvåstivådins. Its founder claimed that Ånanda had been his teacher.
Thus there were seven or eight schisms in the Sthavira school.
The original schools and their o›shoots total eleven schools: 1) the
Sarvåstivådins, 2) the Haimavatas, 3) the Våts∆putr∆yas, 4) the
Dharmottar∆yas, 5) the Bhadrayå√∆yas, 6) the Saµmat∆yas, 7) the
˛å√∂agirikas, 8) the Mah∆Ωåsakas, 9) the Dharmaguptakas, 10) the
KåΩyap∆yas, and 11) the Sautråntikas.
Of all the schools mentioned above I shall now explain the
teachings originally held in common and the teachings developed
later on which there was disagreement.
95
Chapter III
Doctrines of the Four Schools
of the Mahåsåµghikas
The propositions on which the Mahåsåµghikas, Ekavyåvahårikas,
Lokottaravådins, and Kukku†ikas originally agreed are these:
1. All honorable Buddhas are beyond this world (lokottara).
2. All the Tathågatas have no defiling (såsrava) elements.
3. All words spoken by the Tathågatas cause the wheel of the
Dharma (dharmacakra) to turn.
4. The Buddha teaches all dharmas (Kumåraj∆va: all dharmas
and all characteristics) in a single sound.
5. In what the World-honored One (Bhagavat) has preached,
there is nothing untrue (ayathårtha).
6. The material body (r¥pakåya) of the Tathågata is truly limitless (ananta).
7. His supernatural powers (prabhåva) are also unlimited.
8. The lifespan (åyus) of the Buddha is also beyond measure
(apramå√a).
9. The Buddha’s [compassionate] heart never tires of awakening pure faith (Ωraddhå) in living beings in order to convert them.
10. The Buddha never sleeps nor dreams.
11. The Tathågata answers questions [straightforwardly] without relying on reflection.
12. The Buddha never utters words, phrases, and so on, because
he is always dwelling in contemplation (samådhi). But living beings
rejoice, believing that the Buddha [really] utters words, phrases,
and so on.
13. One instant of [the Buddha’s] mind (ekak≈a√ikacitta) contains distinct knowledge of all dharmas.
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Cycle of the Formation of the Schismatic Doctrines
14. [His] wisdom (prajñå), arising in unison with one instant
of mind, understands all dharmas.
15. In the venerable Buddhas, the knowledge of cessation [of
present passions] (k≈ayajñåna) and the knowledge of no more birth
[of future passions] (anutpådajñåna) operate uninterruptedly until
they enter final nirvana.
16. When entering their mother’s womb, bodhisattvas never
pass through the embryonic stages of kalala (the embryo shortly
after conception), arbuda (the fetus in the second half of the first
month), peΩ∆ (“a lump of flesh”), or ghana (solid body). (Paramårtha
adds: Ωåkhå, paråΩåkhå [another limb of the body], keΩaromanakha
[hair on the head and body and the nails].)
17. When entering their mother’s womb, all bodhisattvas
assume the form of a white elephant.
18. All bodhisattvas leave their mother’s womb from the right
side.
19. No bodhisattva produces thoughts of desire (kåmasaµjñå),
anger (vyåpåda), or violence (vihiµså).
20. For the welfare of living beings, the bodhisattva is born in
lower destinies (durgati) by the power of his vows (pra√idhåna)
and is reborn there at will.
21. Through the knowledge following upon (antikajñåna)
instantaneous clear comprehension (abhisamaya), one exhaustively comprehends all of the di›erent aspects (åkåra) of the four
truths.
22. The fivefold group of consciousnesses (pañcavijñånakåya),
eye-consciousness, and so on, is accompanied by passion (råga) and
is free of passion (viråga).
23. The sixfold group of consciousnesses exists in the realm of
form (r¥padhåtu) as well as in the realm of non-form (år¥pyadhåtu).
24. The five material (r¥pin) faculties (indriya) are [merely]
lumps of flesh. The eye does not see forms; the ear does not hear
sounds; the nose does not smell odors; the tongue does not taste
flavors; the body does not feel tactile objects.
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Chapter III
25. In the state of concentration (samåhitåvasthåna) one can
utter words. In it the mind is sometimes disciplined, and sometimes inclined toward resistance.
26. One who has accomplished what is to be accomplished (k®taµ
kara√∆yaµ) is free from clinging to dharmas. (Kumåraj∆va and
Paramårtha: has no more sthåna [i.e., a place to stand or occur].)
27. The mind (citta) and mental activities (caitasika dharma)
of the stream-enterer (srota-åpanna) are conscious of their ownnature (svabhåva).
28. Arhats also can be tempted by others (paropah®ta). They
still have ignorance (ajñåna). They still doubt (kåçk≈å). They are
made aware of their enlightenment by others (paravit∆r√a). The
path (mårga) is produced by the vocal expression [of su›ering].
29. Su›ering (du˙kha) can lead one to the path.
30. To say “Oh, su›ering!” can be of help [in the production of
the path].
31. Wisdom (prajñå) is a means toward the cessation of
su›ering and the obtainment of happiness (sukha).
32. Su›ering is also a food (åhåra).
33. In the eighth stage (a≈†amakabh¥mi, the course of the
srota-åpanna: the path of vision), one can also stay for a long time.
From [the first aspiration for enlightenment (bodhicitta)] onward
to (yåvat) the final stage of the impure path (gotrabh¥midharma),
there remains the possibility of retrogression [from each stage].
34. A stream-enterer is still liable to retrogression, but an arhat
is not.
35. There is neither mundane right view (samyagd®≈†i) nor
mundane faculty of faith (Ωraddhendriya).
36. No morally indeterminate (avyåk®ta) dharma exists.
37. One who has established himself in perfect conduct (samyaktvaniyåma) may be said to have eradicated bonds (saµyojana).
38. Stream-enterers are liable to commit all sins, except the
[five] grave sins (ånantarya).
39. All sutras preached by the Buddha are of explicit meaning (n∆tårtha).
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Cycle of the Formation of the Schismatic Doctrines
40. There are nine unconditioned (asaµsk®ta) dharmas:
1) Cessation obtained through discriminative cognition (pratisaµkhyånirodha).
2) Cesation due to absence of a productive cause (apratisaµkhyånirodha).
3) Space (åkåΩa).
4) The sphere of unlimited space (åkåΩånantyåyatana).
5) The sphere of unlimited consciousness (vijñånånantyåyatana).
6) The sphere of emptiness (åkiñcanyåyatana).
7) The sphere of neither identification nor nonidentification
(naivasaµjñånåsaµjñåyatana).
8) The own-nature of the members of dependent origination
(prat∆tyasamutpådåçgasvabhåva).
9) The own-nature of the members of the holy path (åryamårgåçgasvabhåva).
16a
41. The own-nature of the mind (cittasvabhåva) is originally
pure (m¥laviΩuddha). But when it becomes stained by the adventitious dust of defilements (ågantukopakleΩa), it is said to be impure.
42. The latent states of defilements (anuΩaya, dormant passions) are neither mind nor mental activities, and they have no
object (anålambana).
43. The latent states of defilements di›er from manifest defilements (paryavasthåna) and vice versa, because the former do not
arise in unity with mind, whereas the latter do.
44. Past and future have no substantial existence (dravya).
45. All dharmas (dharmåyatana) are not known by [mundane] knowledge ( jñeya) nor apprehended by [a defiled (såsrava)]
consciousness (vijñeya). They can be directly realized [only by the
arhat who has entered the path of vision (darΩanamårga)].
100
Chapter III
46. There is absolutely no intermediate state of existence
(antaråbhava).
47. Stream-enterers also attain states of meditation (dhyåna).
Such are the teachings [originally] held in common [by the
four schools of the Mahåsåµghikas].
101
Chapter IV
The Later Di›erentiated Doctrines
of the Four Schools of the
Mahåsåµghikas
The propositions that were developed later, on which the four
schools did not agree, are:
1. To each separate aspect (åkåra) of the four truths there corresponds a separate comprehension (abhisamaya).
2. Some dharmas are self-made (svayaµk®ta) (Paramårtha:
su›ering), some are made by others (parak®ta), some are made by
both [self and others], and some are born in dependence on conditions (prat∆tyasamutpanna).
3 Two [di›erent] consciousnesses can arise simultaneously.
4. The [dharmas of the] path (mårga) and defilements (kleΩa)
arise together.
5. Actions (karman) and their retribution (vipåka) exist simultaneously.
6. The seed (b∆ja) itself continues to exist in the sprout (açkura).
7. The great material constituents (mahåbh¥ta) of the sense
organs (r¥pendriya) change (pari√åma). The mind and mental
activities do not.
8. The mind pervades the body (kåya) and, in accordance with
its [sense organ] support (åΩraya) and object (vi≈aya), it contracts
and expands.
These later doctrines underwent further development. New
distinctions were made, resulting in an endless variety of doctrines.
103
Chapter V
Doctrines of the BahuΩrut∆yas
The teachings on which the BahuΩrut∆yas originally agreed are:
1. The following five utterances (svara) of the Buddha constitute his supramundane teaching (lokottaraΩåsana), because they
lead to the path of liberation (nairyå√ikamårga): 1) impermanence
(anityatå), 2) su›ering (du˙kha), 3) emptiness (Ω¥nyatå), 4) no-self
(anåtman), and 5) nirvana is peace (nirvå√aΩånta).
All other utterances of the Tathågata are his mundane teaching.
2. Arhats too can be tempted by others. They still have ignorance. They still doubt. They are made aware of their enlightenment by others. The path is produced through the vocal expression [of su›ering].
Most of their other doctrines [of this school] are the same as
those of the Sarvåstivådins.
105
Chapter VI
Doctrines of the Prajñaptivådins
The propositions upon which the Prajñaptivådins originally agreed
are:
1. Su›ering does not consist of the [five impure (såsrava)] aggregates (skandhas).
2. The twelve sense fields (åyatana) do not really exist.
3. The cooperative formations (saµskåra), which develop interdependently and form a harmonious continuum, are conventionally called “su›ering.” There is no [other] subject (puru≈akart®) of
su›ering.
4. Death is never untimely (akålamara√a). It is what one
receives as a result of past actions ( p¥rvakarman).
5. Actions keep on growing and [finally] become a cause from
which the fruition of retribution (vipåkaphala) is born.
6. One enters the holy path (åryamårga, anåsrava) through
the accumulation of merit (pu√ya). There is no need for the cultivation (bhåvanå) [of knowledge].
7. The path, [once obtained,] cannot be lost.
Most of the other teachings [of this school] are the same as
those of the Mahåsåµghikas.
107
Chapter VII
Doctrines of the Three Schools
of the Andhra Mahåsåµghikas
The doctrines that the CaityaΩailas, AparaΩailas (omitted in
Kumåraj∆va and Paramårtha), and UttaraΩailas originally held in
common are:
1. Many bodhisattvas are not [yet] free from [rebirth in] evil
destinies (durgati).
2. The act of venerating (p¥jåkara) a stupa does not procure
great fruition (mahåphala).
3. There are arhats who are tempted by others, and so on.
These propositions and most of the other teachings [of this
school] are the same as those of the Mahåsåµghikas.
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Chapter VIII
Doctrines of the Sarvåstivådins
The propositions originally held in common by the Sarvåstivådins
are:
1. According to the Sarvåstivådins, all things that exist are
comprised in two [categories]: 1) name (nåman) and 2) form (r¥pa).
Past and future also have substantial existence.
2. All dharmas (dharmåyatana) are cognizable ( jñeya), apprehendable (vijñeya), and comprehensible (abhijñeya).
3. The characteristics (lak≈a√a) of birth ( jåti), old age ( jarå),
duration (sthiti), and impermanence are not associated with the
mind (cittaviprayukta). They are included in the group of cooperative formations (saµskåraskandha).
4. There are three kinds of conditioned (saµsk®ta) and three
kinds of unconditioned (asaµsk®ta) dharmas. The three characteristics of conditioned dharmas (saµsk®talak≈a√a), [birth, change,
and destruction,] each exist substantially (dravya). Three [of the
four] truths, [su›ering, its origination, and the path leading to its
cessation,] are conditioned; one truth, [the cessation of su›ering,]
is unconditioned.
5. The four noble truths are comprehended (abhisamaya) gradually (anup¥rva).
6. Based on the two meditations (samådhi) of emptiness and
non-desire (apra√ihita), one can become established in righteous
conduct (samyaktvaniyåma). Through meditating on desire, [the
four aspects of the truth of su›ering] (Paramårtha: things associated with the realm of desire), one can become established in righteous conduct. One who has already become established in righteous conduct is called “oriented” (pratipanna), while staying in
the first fifteen moments [of the path of vision] and “abiding in the
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Cycle of the Formation of the Schismatic Doctrines
fruition” (phalasthita) in the sixteenth moment (i.e., the first stage
of the path of cultivation, bhåvanåmårga).
7. The highest worldly dharma (laukikågradharma) is one
[instant of ] mind (ekak≈a√ikacitta). There are three kinds of highest worldly dharmas. (Kumåraj∆va and Paramårtha: There is retrogression from the other three members [i.e., the first three stages
of the accumulation of good roots] of the preparatory path [prayogamårga].) There is absolutely no retrogression (parihå√i) from
the highest worldly dharma.
8. A stream-enterer does not retrogress [to a lower stage], but
the arhat can retrogress [from arhatship].
9. Not all arhats attain the knowledge of no more birth [of
future passions] (anutpådajñåna).
10. Even worldlings (p®thagjana) can abandon desire (kåma)
and anger (vyåpåda).
11. Even heretics (t∆rthika) can obtain the five supernatural
powers (abhijñå).
12. Some gods (devas) (those who dwell in the heaven of six
desires) do observe chastity (brahmacaryå).
13. The [seven] factors of enlightenment can be obtained in
the seven contemplations (samåpatti) (i.e., the four contemplations of the realm of form and the first three stages of the realm
of non-form), but not in any other contemplation. All the meditations (dhyåna) are entirely comprised in the [four] abodes of mindfulness (sm®tyupasthåna). Without relying on [profound] meditation one can [not only] attain a steady abode in righteous conduct,
[but] also attain arhatship (arhattvaphala).
14. As long as the body dwells in the realms of form (r¥padhåtu)
and non-form (år¥pyadhåtu), one can attain a steady abode in righteous conduct but cannot attain arhatship. However, when the body
resides in the realm of desire (kåmadhåtu), one can not only attain
a steady abode in righteous conduct but also arhatship.
15. In the northern continent of Kuru no one is free from passion (viråga). No arhat is born there nor among the unconscious
gods (asaµjñideva).
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Chapter VIII
16. The four fruitions of religious life (Ωråma√yaphala) are not
necessarily attained gradually. One who has already attained a
established abode in righteous conduct can, via the mundane path,
obtain the state of once-returner (sak®dågåmin, the second stage
of arhatship) and of non-returner (anågåmin, the third stage of
arhatship).
17. The four abodes of mindfulness (sm®tyupasthåna) may be
said to include all dharmas.
18. All latent states of defilements (anuΩaya) are mental activities (caitasika). They are associated with the mind and have an
object (sålambana).
19. All the latent states of defilements are entirely comprised
in the manifest defilements (paryavasthåna), but not vice versa.
20. The own-nature of the members of the chain of dependent
origination (prat∆tyasamutpådåçgasvabhåva) is definitely conditioned (saµsk®ta).
21. Some members of the chain of dependent origination function also in the arhat.
22. There is growth (vardhana) of meritorious actions (pu√yakarman) in the arhat.
23. The intermediate state of existence (antaråbhava) exists
only in the realm of desire and the realm of form.
24. The fivefold group of consciousnesses (pañcavijñånakåya),
the eye-consciousness and so on, is [always] accompanied by passion (saråga) and [is never] free from passion (aviråga). These [five]
apprehend only the particulars (svalak≈a√a) and do not conceive
of the universals (såmånyalak≈a√a).
25. The mind and mental activities are substantially real
(dravya). The mind and mental activities depend on objects (sålambana). No own-nature is born in unity with itself. The mind is not
born in unity with the mind.
26. There is a mundane right view (samyagd®≈†i) and a mundane faculty of faith (Ωraddhendriya).
27. Morally indeterminate (avyåk®ta) dharmas exist.
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Cycle of the Formation of the Schismatic Doctrines
16c
28. For arhats neither dharmas to be learned (Ωaik≈adharmas)
nor dharmas not to be learned (aΩaik≈adharmas) exist. All arhats
obtain states of meditation; they can produce them but cannot gain
clear comprehension (abhisamaya) of them. Some arhats receive
the retribution of past actions.
29. There are worldlings who die in a good state of mind
(kuΩalacitta).
30. It is impossible that one’s life ends while one’s mind is in
a state of concentration (samåhitåvasthåna).
31. The Buddha vehicle and the [other] two vehicles (i.e., that
of the pratyekabuddha and that of the Ωråvaka) do not di›er as to
the liberation (vimukti) [they lead to]. But the paths of the three
vehicles [leading to liberation] do di›er from each other. The benevolence (maitr∆), compassion (karu√å), and so on of the Buddha do
not have living beings as their object. One who clings to the existence (bhava) of [the self (åtman) in] living beings cannot obtain
liberation.
32. It should be said that bodhisattvas are still worldlings,
because their bonds (saµyojana) are not destroyed. If they have
not yet become established in righteous conduct, they cannot be
said to have surpassed (samatikrånta) the stage (bh¥mi) of
worldlings.
33. “Living being” (sattva) is nothing but a name (prajñaptimåtra), referring to the [physical and mental] continuum (santati)
which is the object of attachment (upådåna).
34. It is said that all cooperative formations (saµskåra) perish instantly.
35. There is absolutely nothing that transmigrates from a previous existence to a later existence. The pudgala (person), which
transmigrates according to worldly people, is nothing other than
various formations (saµskåra) operative during a person’s lifetime. At the time of nirvana without remainder (anupadhiΩe≈anirodha), there are no more changing aggregates (skandhas).
36. There are supramundane meditations.
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Chapter VIII
37. Examination (vitarka) [of the object of meditation] can also
be undefiled. Good [actions] can be causes of rebirth.
38. In the state of concentration (samåhitåvasthåna) no words
are uttered.
39. The noble eightfold path is the true wheel of the Dharma.
Not all words of the Tathågatas turn the wheel of the Dharma.
40. The Buddha cannot teach all dharmas in a single sound.
Some sayings of the Bhagavat are not in conformity with truth
(ayathårtha). Not all sutras preached by the Buddha are of explicit
meaning (n∆tårtha). The Buddha himself has said that some sutras
are not of explicit meaning.
These are the doctrines originally held in common by [all]
Sarvåstivådins. The doctrines developed later on which they were
in disagreement are innumerable.
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Chapter IX
Doctrines of the Haimavatas
The fundamental propositions on which all Haimavatas originally
agreed are:
1. Bodhisattvas are still worldlings.
2. Bodhisattvas do not enter their [mother’s] wombs (garbha)
out of attachment (kåma) [to life].
3. Heretics cannot obtain the five supernatural powers (®ddhi).
4. None of the gods (devas) (i.e., inhabitants of the heaven of
six desires) observes chastity (brahmacaryå).
5. Some arhats are tempted by others. They still have ignorance. They still doubt. They are enlightened by others. The path
is born by the vocal expression [of su›ering].
Most of the other teachings [of this school] are the same as
those of the Sarvåstivådins.
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Chapter X
Doctrines of the Våts∆putr∆yas
and Their Four Schools
The propositions that the Våts∆putr∆yas originally held in common
are:
1. The pudgala (person) is neither identical to nor di›erent
from the aggregates (skandhas). “Pudgala” is a conventional designation (prajñapti) referring to the [five] aggregates, the [twelve]
sense fields (åyatana), and the [eighteen] elements (dhåtu). (Paramårtha adds: There are three kinds of prajñapti: 1] what comprises
everything, 2] what comprises a part, and 3] what comprises liberation through cessation.)
2. Some formations (saµskåra) endure for a while, and others
perish instantly.
3. Apart from the pudgala, no dharmas transmigrate from a
previous existence to the next one. The truth is that they transmigrate in dependence on the pudgala [with the pudgala as substrate].
4. Even heretics can obtain the five supernatural powers.
5. The five consciousnesses are neither accompanied by passion nor free from passion.
6. He who has destroyed the bonds (saµyojana) of the realm
of desire that are to be destroyed by [the path of ] cultivation (bhåvanåmårga) is really free from attachment (viråga). However, one
who has [only] destroyed the bonds that to be destroyed by [the
path of ] vision (darΩanamårga) [is not really free from attachment].
7. It is said that establishment in righteous conduct can be
obtained through [the stages of ] patience (k≈ånti), names (nåman),
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Cycle of the Formation of the Schismatic Doctrines
aspects (åkåra), and the highest worldly dharma (laukikågradharma). One who is already established in righteous conduct is
called “oriented” (pratipanna) while staying in the first twelve
moments of the path of vision and “abiding in the fruition” (phalasthita) while staying in the thirteenth moment.
(Paramårtha adds: 1] All living beings commit two kinds of
mistakes: mistakes of the intellect [manas] and mistakes of fact
[vastu?, i.e., natural, spontaneous mistakes?]; 2] the two main
causes of samsara are defilements [kleΩa] and actions [karman];
3] two dharmas are supreme causes of liberation: meditative
insight [vipaΩyanå] and mental tranquility [Ωamatha]; 4] one who
has sinned against the Right Dharma [saddharma] without his
own-nature being the predominant condition [adhipatipratyaya]
[of that sin] cannot be held responsible [for that sin]; 5] two things
constantly operative in all living beings are the roots of defilements: wrong knowledge [avidyå] and the thirst for existence
[bhavat®≈√å]; 6] there are seven pure abodes; 7] The Buddha’s
knowledge is dissociated [viprayukta] from the objects of moral
conduct [Ω∆la], and so on; 8] based on what has been clearly discerned, a comprehensive knowledge of all dharmas can be attained;
9] when cessation [nirodha] is included, there are altogether six;
10] in the realms of form and non-form no one attains establishment in righteous conduct; 11] bodhisattvas are always born in
the middle; 12] one who has gained the knowledge of cessation [of
present passions] [k≈ayajñåna] and knowledge of no more birth [of
future passions] [anutpådajñåna] may be called a Buddha; 13] the
sutras preached by the Tathågata have a threefold purpose: to
show the demerits of samsara; to show the merits of liberation
[vimukti], and not to show anything. Such are the major propositions [of the Våts∆putr∆yas]).
When disagreement arose on the interpretation of a [certain]
verse (Ωloka), [the Våts∆putr∆yas] were divided into the following
four schools: the Dharmottar∆yas, the Bhadrayå√∆yas, the Saµmat∆yas, and the ˛å√∂agirikas. The verse in question is as follows:
120
Chapter X
Already delivered, one retrogresses again.
Retrogression is caused by desire.
One can return and reach the abode of calm and joy again.
According to desire one obtains supreme happiness.
121
Chapter XI
Doctrines of the Mah∆Ωåsakas
The teachings originally held in common by the Mah∆Ωåsakas are:
1. The past and the future do not exist. The present and the
unconditioned (asaµsk®ta) exist.
2. There is simultaneous clear comprehension of the four noble
truths. When realizing the truth of su›ering, one can realize all of
the [four] truths. One who has seen [the truths once in the path of
vision (darΩanamårga)] can see them [again and again in the path
of cultivation (bhåvanåmårga)] in exactly the same way.
3. The latent defilements (anuΩaya) are neither mind nor mental activities. They di›er from actual, manifest defilements. The
own-nature of latent defilements is dissociation from mind; the
own-nature of manifest defilements is unity with mind.
4. Worldlings cannot uproot desire and anger.
5. No heretic can attain the five supernatural powers.
6. None of the gods observes chastity.
7. An intermediate state of existence does not exist at all.
8. In the arhat there is no further growth of meritorious actions.
9. The five consciousnesses are accompanied by passion and
are free from passion.
10. The six consciousnesses are all accompanied by attention
(vitarka) and reflection (vicåra).
11. There also exists a pudgala who was born in the highest
stage [of non-returner] (anågåmin).
12. There is a mundane right view but no mundane faculty of
faith.
13. There is neither supramundane meditation (lokottaradhyåna) nor pure attention (anåsravavitarka) [and reflection
(vicåra)].
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17a
Cycle of the Formation of the Schismatic Doctrines
14. Good [actions] are not causes of rebirth.
15. A stream-enterer is subject to retrogression [but] arhats
are definitely without retrogression.
16. The [eight] members of the noble path are all included in
the [four] abodes of mindfulness.
17. There are nine kinds of unconditioned dharmas:
1) Cessation obtained through discriminative cognition (pratisaµkhyånirodha).
2) Cessation due to the absence of a productive cause (apratisaµkhyånirodha).
3) Space (åkåΩa).
4) The immovable (åneñjya).
5) The suchness of good dharmas (kuΩaladharmatathatå).
6) The suchness of bad dharmas (akuΩaladharmatathatå).
7) The suchness of [morally] indeterminate dharmas (avyåk®tadharmatathatå).
8) The suchness of the members of the [noble] path (mårgåçgatathatå).
9) The suchness of [the members of ] dependent origination
(prat∆tyasamutpådatathatå).
18. Conception is the beginning, death is the end. All the great
material constituents of the sense organs change ( pariÌma). The
mind and all mental activities also change.
19. Because the Buddha lives in the sangha, giving (dåna) to
the sangha procures great fruition but [great fruition is not
attained] in particular [through] giving to the Buddha.
20. The Buddha [vehicle] and the [other] two vehicles (yåna)
are one and the same path leading to one and the same deliverance.
21. It is taught that all formations (saµskåra) perish instantly.
124
Chapter XI
22. No dharma can transmigrate from a previous existence to
the next existence.
Such are the teachings that [this school] originally held in
common.
125
Chapter XII
The Later Di›erentiated Doctrines
of the Mah∆Ωåsakas
The doctrines developed later on which [the Mah∆Ωåsakas] disagreed are:
1. The past and the future really exist.
2. The intermediate state of existence also exists.
3. All dharmas can be known and apprehended.
4. All actions (karman) are mental (cetanå). Actions of the body
and of speech do not exist.
5. Attention (vitarka) and reflection (vicåra) arise together.
6. The big earth (mahåbh¥mi) lasts for one kalpa (i.e., a cycle
of time comprising the birth, duration, and destruction of the world).
7. The act of making o›erings to a stupa procures but little
fruition.
8. The own-nature of latent defilements (anuΩaya) is always
present.
9. All aggregates, sense fields, and elements are also always
present.
As to the doctrine of this school that developed later, divergent views arose because of di›erent interpretations of the following verse:
Five things definitely bind.
From these all su›ering is born.
They are: ignorance, desire, passion,
The five [false] views, and actions.
127
Chapter XIII
Doctrines of the Dharmagup takas
The propositions originally held in common by the Dharmaguptakas are:
1. Although the Buddha is included in the sangha, giving separate gifts to the Buddha procures great fruition but giving to the
sangha [does not]. The act of making o›erings to a stupa procures
great fruition.
2. The deliverance obtained by the Buddha [vehicle] and that
obtained by the [other] two vehicles is the same but the noble paths
[of each vehicle] are di›erent.
3. Heretics cannot obtain the five supernatural powers.
4. The whole body of the arhat is pure (anåsrava).
Most of the other teachings [of this school] are the same as
those of the Mahåsåµghikas.
129
Chapter XIV
Doctrines of the KåΩyap∆yas
The teachings originally held in common by the KåΩyap∆yas are:
1. Dharmas (i.e., passions, kleΩas), which are already destroyed
(prah∆√a) and are known to have been destroyed (parijñåta), do
not exist anymore. If not yet destroyed and not recognized as such,
they continue to exist.
2. When the retribution of actions is exhausted, actions cease
to exist. As long as they have not given their full retribution, they
continue to exist.
3. It happens that formations (saµskåra) are caused by the
past but they are never caused by the future.
4. All formations (saµskåra) perish instantly.
5. The dharmas of the learners (Ωaik≈a) produce the fruition
of retribution (vipåkaphala).
Most of the other teachings [of this school] are the same as
those of the Dharmaguptakas.
131
17b
Chapter XV
Doctrines of the Sautråntikas
The propositions on which the Sautråntika school originally agreed
are:
1. Because they taught that the aggregates (skandhas) transmigrate from a previous existence to the next existence, they were
called “those who teach transmigration” (Saµkråntivådas).
2. Without following the noble path, definitive cessation of the
aggregates cannot be obtained.
3. There are aggregates that have arisen from the root (m¥låntaskandhas). There are aggregates “of one taste” (ekarasaskandhas = m¥laskandhas).
4. In the state of worldlings there are also supramundane dharmas.
5. The pudgala as absolute reality exists.
Most of the other teachings [of this school] are the same as
those of the Sarvåstivådins.
133
Chapter XVI
Concluding Verse
Having completed the translation of this treatise (Ωåstra), the
Dharma Master (dharmåcårya) of the Tripi†aka (i.e., Xuanzang)
summarizes the meaning of this new translation in a verse:
After having examined many Sanskrit texts in detail,
I translated the treatise on the Cycle of the [Formation of
the Schismatic] Doctrines anew.
As the text is satisfactory and its meaning free of error,
The wise should zealously study it.
135
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137